1 




CbJ , 'ZS67 

Book ■R^S " 




Stgrarei T>v' 



<j _idcoci, frcsraa sketch. Vy- G.Hafsell 



(£%^m&r&?£> 



Kckerina.l&36. 



Wrj'ifN^y i ^r ii vi^^ i ^ i XLmiiJL 



1LLLla-.LT- i-l lj J 




^——^—11 IHHUIII ,., 



•A-h* 



8§§8*§e^§§«§e^g«§s«8e^ 



PREFACE. 

ALTHOUGH more than two hundred years have 
elapsed since the death of the pious and excel- 
lent George Herbert, yet the present is the only 
edition in which all his works are to be found. Not- 
withstanding the popularity of his Temple and Coun- 
try Parson, no attempt has been hitherto made to 
collect together all his writings, and to print them in a 
uniform edition. The biographers of Herbert, as 
well as the authors of all our bibliographical works 
of reference, have failed to give a correct list of the 
productions of his pen ; and in preparing this edi- 
tion, it has been necessary to have recourse to many 
publications which are now forgotten, and with dif- 
ficulty to be procured. To the present edition, one 
oration and a few letters have been added which 
had not before been discovered. 

Notwithstanding the care which has been taken to 
collect all that is known, one letter by Herbert 
addressed to Bishop Andrewes, written in Greek,* 
has eluded the editor's search, yet there is little 
doubt of its existence, and it may hereafter be dis- 
covered in some public or private library. For the 
letters of Herbert contained in the Orator's book at 
Cambridge, the Publisher is indebted to the kind- 



Walton's Life of Herbert, p. xxvi. 



vi PREFACE. 

ness of the Rev. Dr. Tathara, Provost of St. John's, 
late Public Orator. 

This volume contains the whole of Herbert's prose 
writings ; also his life by Walton, and that by his 
first biographer Barnabas Oley. Another volume, 
similar to the present, contains his Temple and other 
Poems, which, together, comprise all the works known 
to be extant. 

Concerning Herbert's exemplary character and 
life nothing need be added, as the pages which fol- 
low form the best testimony. But to conclude, no 
words can be more expressive than those of Cotton 
to his friend Walton, in which the sweetness and 
piety of Herbert's disposition are described with the 
admiration they deserve : 

Where, with a soul composed of harmonies 
Like a sweet swan, he warbles as he dies 
His Maker's praise, and his own obsequies. 




CONTENTS. 

Page 
Commendatory Verses by Dr. Woodford and Dean 

Duport iii 

Life op Herbert, by Izaak Walton ix 

Appendix to the Life of Herbert, from Walton's Life of 

Donne, and the Complete Angler Ixxxv 

Life of Herbert, by Barnabas Oley lxxxix 

Preface to the Country Parson, by Barnabas Oley cxv 

Priest to the Temple « 1 

Chap. 1. Of a Pastor 3 

2. Their Diversities 4 

3. The Parson's Life 6 

4. The Parson's Knowledge 8 

5. The Parson's Accessary Knowledges 10 

6. The Parson Praying 12 

7. The Parson Preaching 14 

8. The Parson on Sundays 18 

9. The Parson's State of Life 20 

10. The Parson in his House 24 

11. The Parson's Courtesy 30 

12. The Parson's Charity 32 

13. The Parson's Church 35 

14. The Parson in Circuit 36 

15. The Parson Comforting 40 

16. The Parson a Father 41 

17. The Parson in Journey 42 

18. The Parson in Sentinel 43 

19. The Parson in Reference 44 

20. The Parson in God's Stead 47 

21. The Parson Catechizing 48 

22. The Parson in Sacraments 52 



Till CONTENTS. 

Page 
Priest to the Temple. 

Chap. 23. The Parson's Completeness 55 

24. The Parson's Arguing 59 

25. The Parson Punishing 61 

26. The Parson's Eye 61 

27. The Parson in Mirth 67 

28. The Parson in Contempt 6? 

29. The Parson with his Churchwardens 70 

30. The Parson's Consideration of Providence 71 

31. The Parson in Liberty 74 

32. The Parson's Surveys 76 

33. The Parson's Library 82 

34. The Parson's Dexterity in applying of 

Remedies 85 

35. The Parson's Condescending 90 

36. The Parson Blessing 92 

37. Concerning Detraction 95 

Prayer before Sermon 97 

Prayer after Sermon 99 

Preface by Herbert to Valdesso's Divine Considera- 
tions, in a Letter to Nicholas Ferrar 101 

Notes to the Same 103 

Cornaro on Temperance and Sobriety, translated by 
Herbert 118 

Jacula Prudentum ; or, Outlandish Proverbs, Sen- 
tences, &c. collected by Herbert 137 

Letters in English. 

Letter 1. From George Herbert to Mr. H. Herbert . 191 

2. To Sir Henry Herbert 193 

3. To the same 193 

4. To the same 194 

5. For my dear sick Sister 197 

6. To Sir J. D 197 

7. To the same 198 

8. To the same . 200 

9. To the same 202 



CONTENTS, 



!X 



Page 

Lf.ttf.rs in English. 
Letter 10. To the same 903 

11. To the truly noble Sir J. D. 201 

12. To the Right Hon. the Lady Anne, Coun- 

tess of Pembroke and Montgomery, at 

Court 205 

Letters in Latin. 
Letter 1. To Sir Robert Naunton. Thanks for his 
assistance in preventing the draining of 
the fens 206 

2. To Fulke Grevil. On the same 207 

3. To Sir Robert Naunton. On the same ; 

and on the houses in the town being 
tiled by his assistance 20? 

4. To George Villiers, Marquess of Bucking- 

ham. Congratulation on his being cre- 
ated Marquess 208 

j. To Sir Francis Bacon. Thanks for the 
present of his Novum Organum to the 
University 209 

(>. To Sir Thomas Coventry, Attorney-Gene- 
ral. Congratulation on his promotion... 2U 

7. To Sir Robert Naunton. Acquainting him 

with his being elected Member for the 
University 211 

8. To Montague, Lord Treasurer. Congra- 

tulation on his promotion 212 

9. To Sir Robert Heath, Solicitor-General. 

Congratulation on his promotion 213 

10. To King James. Thanks for a present of 

his ■ Basilicon Doron' to the University 213 

11. To King James. Thanks for the preser- 

vation of the river 215 

12. To Sir Francis Bacon, On the same 216 

13. To Abbot, Archbishop of Canterbury. 

Against the London Printers monopo- 
lizing foreign books 217 



x CONTENTS. 

Page 
Letters in Latin. 
Letter 14. To Sir Francis Bacon. On the same 21o 

15. To Leigh, Chief Justice. Congratulation 

on his promotion 219 

16. To Cranfield, Treasurer. Congratulation 

on his promotion 280 

17. To Bishop Andrews 221 

Oratio qua Auspicatissimum Serenissimi Principis 

Caroli Reditum ex Hispaniis celebravit 224 

Oratio habita coram Dominis Legatis cum Magistro. in 

Artib. Titulis insignirentur 23? 

Oration when the Ambassadors were made Masters of 

Arts 239 

Letters of Dr. Donne. 

Letter 1. To the worthiest Lady, Mrs. Magdalen 

Herbert 241 

2. To the same 242 

3. To the same 243 

On Mr. George Herbert's Book entitled The Temple, 
or Sacred Poems, sent to a Gentlewoman, by Mr. 
Crashaw 244 

Letters inserted in Walton's Life. 

Letter and Sonnets by Herbert to his Mother . xviii. xix 

Herbert to his Mother in her Sickness xxxiv 

Verses by Herbert on Lord Danvers note, xxxix 

Letter by Donne to Mrs. Magdalen Herbert xvi 

Verses by Donne to the same xvii 






THE 



LIFE OF MR. GEORGE HERBERT, 



BY 



IZAAK WALTON. 



He pleased God, and was beloved of him : so that 
whereas he lived among sinners, he translated him. 

WISDOM OF SOLOMON, iv. 10. 




wwwwwwwwwww 

TO HIS VERYWORTHY AND MUCH HONOURED FRIEND 

MR IZAAK WALTON, 

UPON HIS EXCELLENT LIFE OF MR, GEORGE 
HERBERT. 



HEAVEN'S youngest son, its Benjamin, 
Divinity's next brother, sacred Poesie, 
No longer shall a virgin reckoned be 
(Whate'er with others 'tis) by me, 
A female muse, as were the nine ; 
But (full of vigour masculine) 
An essence male, with angels his companions shine, 
With angels first the heavenly youth was bred, 
And, when a child, instructed them to sing 
The praises of th' Immortal King 

Who Lucifer in triumph led : 
For, as in chains the monster sank to hell, 
And tumbling headlong down the precipice fell, 
By him first taught, (t How art thou fallen, thou 

morning star?" they said, 
Too fondly then, we have fancy'd him a maid : 
We, the vain brethren of the rhyming trade ; 
A female angel less would Urbin's * skill upbraid. 

ii. 
Thus 'twas in heaven: this, Poesy's sex and age; 
And, when he thence tour lower world came down, 

He chose a form more like his own, 
And Jesse's youngest son inspir'd with holy rage, 

* Raphael Urbin, the famous painter. 



m 



iv VERSES TO 

The sprightly shepherd felt unusual fire, 

And up he took his tuneful lyre ; 
He took it up, and struck't, and his own soft touches 
did admire. 

Thou, Poesy, on him didst bestow 
Thy choicest gift, an honour shew'd before to none ; 
And, to prepare his way to th' Hebrew throne, 
Gav'st him thy empire and dominion ; 

The happy land of verse, where flow 
Rivers of milk, and woods of laurel grow ; 

Wherewith thou didst adorn his brow, 
And mad'st his first, more flourishing and trium- 
phant crown. 
Assist me thy great prophet's praise to sing, 
David, the poet's, and bless'd Israel's King ; 
And with the dancing echo, let the mountains ring! 
Then on the wings of some auspicious wind, 
Let his great name from earth be rais'd on high. 
And in the starry volume of the sky 
A lasting record find : 

Be with his mighty psaltery join'd; 
Which, taken long since up into the air, 
And call'd the harp, makes a bright constellation 
there. 

in. 
Worthy it was to be translated hence, 
And there, in view of all, exalted hang : 
To which so oft the princely prophet sang, 

And mystic oracles did dispense. 

Though had it still remain'd below, 

More wonders of it w r e had seen, 
How great the mighty Herbert's skill had been ; 
Herbert, who could so much without it do ; 
Herbert, who did its chords distinctly know, 
More perfectly than any child of verse below. 

Oh ! had we known him half so well ! 



MFC. IZAAK WALTON, v 

But then, my friend, there had been left for you 
Nothing so fair, and worthy praise to do ; 
Who, so exactly all his story tell, 

That though he did not want his bays, 

Nor all the monuments virtue can raise, 
Your hand he did, to eternize his praise. 

Herbert and Donne again are join'd, 

Now here below, as they're above ; 
These friends are in their old embraces twin'd ; 
And since by you the interview's design'd, 

Too weak to part them death does prove ; 
For in this book they meet again, as in one heav'n 
they love, 

SAM. WOODFORDE, D. D. 
Benstead, April 3, 1760. 



IN VITAM GEORGII HERBERTI, 

AB 1SAACO WALTONO SCRIPTAM. 

OQUAM erubesco cum tuam vitam lego, 
Herberte Sancte, quamque me pudet meae ! 
Ego talpa caecus hie humi fodiens miser, 
Aquila volatu tu petens nubes tuo, 
Ego Choicum vas terreas faeces olens, 
Tu (sola namque Urania tibi ex musis placet) 
Nil tale spiras ; sed sapis coelum et Deum, 
Omnique vitae, libri et omni, linea : 
Templumque tecum ubique circumfers tuum : 
Domi-porta coeli, cui domus propria, optima : 
Ubi Rex, ibi Roma, Imperii sedes ; ubi 
Tu, sancte vates, templum ibi, et coelum, et Deus. 
Tu quale nobis intuendum clericis 



vi VERSES TO MR. IZAAK WALTON* 

Speculum Sacerdotale, tu qualem piis 
Pastoris ideam et libro et vita tua 
Tu quale Sanctitatis elementis bonae, 
Morumque nobis tradis exemplum ae typum ! 
Typum,* Magistro nempe proximum Tuo, 
Exemplar illud grande qui solus fuit. 
Canonizet ergo quos velit Dominus Papa ; 
Sibique sanctos, quos fecit, servit suos 
Colatque; sancte Herberte, tu Sanctus meus; 
Oraque pro me, dicerem, si fas, tibi. 
Sed hos honores par nee est Sanctis dari ; 
Yelis nee ipse ; reeolo te, sed non colo. 
Talis legenda est vita Sancti, eoncio 
Ad promovendum quam potens et efficax I 
Per talia exempla est breve ad coelos iter. 
Waltone, macte, perge vitas scribere, 
Et penicillo, quo vales, insigni adhuc 
Sanctorum imagines coloribus suis 
Plures reprsesentare ; quod tu dum facis 
Vitamque et illis et tibi das posthumam, 
Lectoris a5terna3que vitae consulis. 
Urge ergo pensum ; et interim scias velim> 
Plutarcbus alter sis licet Biographus, 
Herberto, Amice, vix Parallelum dabis. 
Liceat Libro addere hanc coronidem tuo ; 
Vir, an Poeta, Orator an melior fuit, 
Meliorne amicus, sponsus, an Pastor Gregis, 
Herbertus, incertum ; et quis hoc facile sciat, 
Melior ubi ille, qui fuit ubique optimus. 

Jacob Duport, s. t. p. 

Decanus Petroberg. 



* Sic Christum solens vocavit quoties ejus mentionem 
fecit. 



THE INTRODUCTION. 



IN a late retreat from the business of this world, 
and those many little cares with which I have 
too often incumbered myself, I fell into a contem- 
plation of some of those historical passages that 
are recorded in sacred story, and more particularly 
of what had passed betwixt our blessed Saviour, and 
that wonder of women, and sinners, and mourners, 
Saint Mary Magdalen. I call her Saint, because 
I did not then, nor do now consider her, as when 
she was possest with seven devils ; not as when her 
wanton eyes, and dishevelled hair, were designed 
and managed to charm and ensnare amorous be- 
holders : But, I did then, and do now consider her, 
as after she had expressed a visible and sacred 
sorrow for her sensualities ; as after those eyes had 
wept such a flood of penitential tears as did wash, 
and that hair had wipt, and she most passionately 
kist the feet of hers, and our blessed Jesus. And 
I do now consider, that because she loved much, 
not only much was forgiven her ; but that, beside 
that blessed blessing of having her sins pardoned, 
and the joy of knowing her happy condition, she 
also had from him a testimony, that her alabaster 
box of precious ointment poured on his head and 
feet, and that spikenard, and those spices that were 



viii THE INTRODUCTION. 

by her dedicated to embalm and preserve his sacred 
body from putrefaction, should so far preserve her 
own memory, that these demonstrations of her 
sanctified love, and of her officious and generous 
gratitude, should be recorded and mentioned where- 
soever his gospel should be read; intending thereby, 
that as his, so her name should also live to suc- 
ceeding generations, even till time itself shall be 
no more. 

Upon occasion of which fair example, I did lately 
look back, and not without some content (at least 
to myself) that I have endeavoured to deserve the 
love, and preserve the memory of my two deceased 
friends, Dr. Donne and Sir Henry Wotton, by de- 
claring the several employments and various acci- 
dents of their lives : And though Mr. George Her- 
bert (whose Life I now intend to write) were to 
me a stranger as to his person, for I have only seen 
him ; yet since he was, and was worthy to be, their 
friend, and very many of his have been mine, I 
judge it may not be unacceptable to those that 
knew any of them in their lives, or do now know 
them by mine, or their own writings, to see this 
conjunction of them after their deaths, without 
which, many things that concerned them, and some 
things that concerned the age in which they lived, 
would be less perfect, and lost to posterity. 

For these reasons I have undertaken it, and if 
I have prevented any abler person, I beg pardon of 
him, and my reader. 






THE 

LIFE OF MR. GEORGE HERBERT. 

C^ EORGE HERBERT was bom the third 
.X day of April, in the year of our redemption 
1593. The place of his birth was near to the town 
of Montgomery, and in that castle that did then 
bear the name of that town and county ; that castle 
was then a place of state and strength, and had 
been successively happy in the family of the Her- 
berts, who had long possessed it; and, with it, a 
plentiful estate, and hearts as liberal to their poor 
neighbours. A family, that hath been blessed with 
men of remarkable wisdom, and a willingness to 
serve their country, and indeed, to do good to all 
mankind ; for which they were eminent : But alas ! 
this family did in the late rebellion suffer extremely 
in their estates ; and the heirs of that castle saw it 
laid level with that earth that was too good to bury 
those wretches that were the cause of it. 

The father of our George was Richard Herbert,* 
the son of Edward Herbert, Knight, the son of 
Richard Herbert, Knight, the son of the famous 
Sir Richard Herbert of Colebrook, in the county 
of Monmouth, Banneret, who was the youngest 

* Of Blackehall, in Montgomery, Esq. 



X THE LIFE OF 

brother of that memorable William Herbert, Earl 
of Pembroke, that lived in the reign of our King 
Edward IV. 

His mother was Magdalen Newport, the youngest 
daughter of Sir Richard, and sister to Sir Francis 
Newport, of High Arkall, in the county of Salop, 
Knight, and grandfather of Francis Lord Newport, 
now Comptroller of his Majesty's Household. A 
family that for their loyalty have suffered much in 
their estates, and seen the ruin of that excellent 
structure, where their ancestors have long lived, 
and been memorable for their hospitality. 

This mother of George Herbert (of whose per- 
son, wisdom, and virtue, I intend to give a true 
account in a seasonable place) was the happy mo- 
ther of seven sons and three daughters, which she 
would often say, was Job's number, and Job's dis- 
tribution ; and, as often bless God, that they were 
neither defective in their shapes or in their reason ; 
and very often reprove them that did not praise 
God for so great a blessing. I shall give the reader 
a short account of their names, and not say much 
of their fortunes. 

Edward, the eldest, was first made Knight of 
the Bath, at that glorious time of our late Prince 
Henry's being installed Knight of the Garter ; and 
after many years' useful travel, and the attainment 
of many languages, he was by King James sent 
Ambassador resident to the then French King, 
Lewis XIII. There he continued about two years ; 



GEORGE HERBERT. xi 

but he could not subject himself to a compliance 
with the humours of the Duke de Luines, who was 
then the great and powerful favourite at court ; so 
that, upon a complaint to our King, he was called 
back into England in some displeasure ; but at his 
return he gave such an honourable account of his 
employment, and so justified his comportment to 
the Duke, and all the Court, that he was suddenly 
sent back upon the same embassy, from which he 
returned in the beginning of the reign of our good 
King Charles I. who made him first Baron of 
Castle-Island ; and not long after of Cherbury, in 
the county of Salop : He was a man of great learn- 
ing and reason, as appears by his printed book 
" De Veritate ;" and by his " History of the Reign 
of King Henry VIII." and by several other tracts. 
The second and third brothers were Richard and 
William, who ventured their lives to purchase ho- 
nour in the wars of the Low Countries, and died 
officers in that employment. Charles was the 
fourth, and died Fellow of New College in Oxford. 
Henry was the sixth, who became a menial servant 
to the Crown, in the days of King James, and hath 
continued to be so for fifty years ; during all which 
time he hath been Master of the Revels ; a place 
that requires a diligent wisdom, with which God 
hath blessed him. The seventh son was Thomas, 
who being made captain of a ship in that fleet with 
which Sir Robert Mansell was sent against Algiers, 
did there shew a fortunate and true English valour. 



xii THE LIFE OF 

Of the three sisters I need not say more, than that 
they were all married to persons of worth, and 
plentiful fortunes ; and lived to be examples of 
virtue, and to do good in their generations. 

I now come to give my intended account of 
George, who was the fifth of those seven brothers. 

George Herbert spent much of his childhood in 
a sweet content under the eye and care of his pru- 
dent mother, and the tuition of a chaplain or tutor 
to him, and two of his brothers, in her own family 
(for she was then a widow), where he continued 
till about the age of twelve years ; and being at 
that time well instructed in the rules of grammar, 
he was not long after commended to the care of 
Dr. Neale, who was then Dean of Westminster, 
and by him to the care of Mr. Ireland, who was 
then chief master of that school ; where the beau- 
ties of his pretty behaviour and wit shined and be- 
came so eminent and lovely in this his innocent 
age, that he seemed to be marked out for piety, 
and to become the care of heaven, and of a partis 
cular good angel to guard and guide him. And 
thus he continued in that school, till he came to 
be perfect in the learned languages, and especially 
in the Greek tongue, in which he after proved an 
excellent critic. 

About the age of fifteen (he being then a King's 
Scholar) he was elected out of that school for Tri- 
nity College in Cambridge, to which place he was 
transplanted about the year 1608 ; and his prudent 



GEORGE HERBERT. xiii 

mother, well knowing that he might easily lose or 
lessen that virtue and innocence, which her advice 
and example had planted in his mind, did therefore 
procure the generous and liberal Dr. Nevil, who 
was then Dean of Canterbury, and Master of that 
College, to take him into his particular care, and 
provide him a tutor ; which he did most gladly 
undertake; for he knew the excellencies of his 
mother, and how to value such a friendship. 

This was the method of his education, till he was 
settled in Cambridge, where we will leave him in 
his study, till I have paid my promised account of 
his excellent mother, and I will endeavour to make 
it short. 

I have told her birth, her marriage, and the 
number of her children, and have given some short 
account of them ; I shall next tell the reader, that 
her husband died when our George was about the 
age of four years : I am next to tell that she con- 
tinued twelve years a widow ; that she then mar- 
ried happily to a noble gentlemen, * the brother and 
heir of the Lord Danvers, Earl of Danby, who did 
highly value both her person and the most excel- 
lent endowments of her mind. 

In this time of her widowhood, she being de- 
sirous to give Edward, her eldest son, such advan- 
tages of learning and other education as might suit 
his birth and fortune, and thereby make him the 

* Sir John Danvers. 



Xiv THE LIFE OF 

more fit for the service of his country, did at his 
being of a fit age remove from Montgomery Castle 
with him, and some of her younger sons, to Ox- 
ford; and having entered Edward into Queen's 
College, and provided him a fit tutor, she com- 
mended him to his care ; yet she continued there 
with him, and still kept him in a moderate awe of 
herself, and so much under her own eye, as to see 
and converse with him daily : but she managed 
this power over him without any such rigid sour- 
ness, as might make her company a torment to her 
child, but with such a sweetness and compliance 
with the recreations and pleasures of youth, as did 
incline him willingly to spend much of his time in 
the company of his dear and careful mother ; which 
was to her great content : for she would often say, 
" That as our bodies take a nourishment suitable 
to the meat on which we feed ; so our souls do as 
insensibly take in vice by the example or conver- 
sation with wicked company :" and would therefore 
as often say, " That ignorance of vice was the best 
preservation of virtue ; and that the very know- 
ledge of wickedness was as tinder to inflame and 
kindle sin, and to keep it burning. ,, For these 
reasons she endeared him to her own company, and 
continued with him in Oxford four years ; in which 
time her great and harmless wit, her cheerful gra- 
vity, and her obliging behaviour gained her an ac- 
quaintance and friendship with most of any emi- 
nent worth or learning that were at that time in 



GEORGE HERBERT. If 

or near that University; and particularly with Mr. 
John Donne, who then came accidentally to that 
place in this time of her being there. It was that 
John Donne who was after Dr. Donne, and Dean 
of St. Paul's, London ; and he, at his leaving Ox- 
ford, writ and left there, in verse, a character of 
the beauties of her body and mind : Of the first he 
says, 

No spring nor summer beauty lias such grace 
As I have seen in an autumnal face. 

Of the latter he says, 

In all her words to every hearer fit, 
You may at revels, or at council sit. 

The rest of her character may be read in his 
printed poems, in that elegy which bears the name 
of " The Autumnal Beauty." For both he and 
she were then past the meridian of man's life. 

This amity, begun at this time and place, was 
not an amity that polluted their souls ; but an 
amity made up of a chain of suitable inclinations 
and virtues ; an amity like that of St. Chrysostom's 
to his dear and virtuous Olympias ; whom, in his 
letters, he calls his Saint; or an amity, indeed more 
like that of St. Hierom to his Paula ; whose affec- 
tion to her was such that he turned poet in his 
old age, and then made her epitaph ; wishing all 
his body were turned into tongues, that he might 
declare her just praises to posterity. And this 
amity betwixt her and Mr. Donne was begun in a 



xvi THE LIFE OF 

happy time for him, he being then near to the 
fortieth year of his age (which was some years 
before he entered into Sacred Orders) ; a time when 
his necessities needed a daily supply for the sup- 
port of his wife, seven children, and a family : And 
in this time she proved one of his most bountiful 
benefactors ; and he as grateful an acknowledger 
of it. You may take one testimony for what I 
have said of these two worthy persons, from this 
following letter and sonnet. 

" MADAM, 

" Your favours to me are every where ; I use them, 
and have them. I enjoy them at London, and leave 
them there ; and yet find them at Micham. Such 
riddles as these become things unexpressible ; and 
such is your goodness. I was almost sorry to find 
your servant here this day, because I was loth to 
have any witness of my not coming home last night, 
and indeed of my coming this morning : But my 
not coming was excusable, because earnest business 
detained me ; and my coming this day is by the 
example of your St. Mary Magdalen, w 7 ho rose 
early upon Sunday, to seek that which she loved 
most ; and so did I. And, from her and myself, 
I return such thanks as are due to one to w r hom 
we owe all the good opinion, that they w 7 hom we 
need most have of us. By this messenger, and on 
this good day, I commit the inclosed holy hymns 
and sonnets (which for the matter, not the work- 



GEORGE HERBERT. xvii 

manship, have yet escaped the fire), to your judg- 
ment, and to your protection too, if you think them 
worthy of it ; and I have appointed this inclosed 
sonnet to usher them to your happy hand. 
" Your unworthiest servant, 

" Unless your accepting him to be so 
" Have mended him, 

" JO. DONNE." 
Micham, July 11, 1607. 

" TO THE LADY MAGDALEN HERBERT J OF ST. MARY MAGDALEN. 

Her of your name, whose fair inheritance 

Bethina was, and jointure Magdalo; 
An active faith so highly did advance, 

That she once knew more than the Church did know, 
The resurrection ; so much good there is 

Deliver'd. of her, that some fathers be 
Loth to believe one woman could do this ; 

But think these Magdalens were two or three. 
Increase their number, Lady, and their fame ; 

To their devotion, add your innocence ; 
Take so much of th' example as of the name ; 

The latter half; and in some recompence 
That they did harbour Christ himself a guest, 
Harbour these hymns, to his dear name addrest. J. D." 

These hymns are now lost to us ; but doubtless 
they were such, as they two now sing in heaven. 

There might be more demonstrations of the 
friendship, and the many sacred endearments be- 
twixt these two excellent persons (for I have many 
of their letters in my hand) and much more might 
be said of her great prudence and piety ; but my 
c 



xvm THE LIFE OF 

design was not to write hers, but the life of her 
Son ; and therefore I shall only tell my reader, that 
about that very day twenty years that this letter 
was dated, and sent her, I saw and heard this Mr. 
John Donne (who was then Dean of St. Paul's) 
weep, and preach her funeral sermon, in the parish- 
church of Chelsey, near London ; where she now 
rests in her quiet grave ; and where we must now 
leave her, and return to her son George, whom we 
left in his study in Cambridge. 

And in Cambridge we may find our George 
Herbert's behaviour to be such, that we may con- 
clude, he consecrated the first-fruits of his early 
age to virtue, and a serious study of learning. And 
that he did so, this following letter and sonnet, 
which were in the first year of his going to Cam- 
bridge sent his dear mother for a new-year's gift, 
may appear to be some testimony. 

— — " But I fear the heat of my late ague hath 
dried up those springs, by which scholars say, the 
muses use to take up their habitations. However 
I need not their help, to reprove the vanity of those 
many love-poems that are daily writ and conse- 
crated to Venus ; nor to bewail that so few are 
writ, that look towards God and heaven. For my 
own part, my meaning (dear mother) is in these 
sonnets, to declare my resolution to be, that my 
poor abilities in poetry shall be all and ever conse- 
crated to God's glory ; and I beg you to receive 
this as one testimony." 



GEORGE HERBERT. xix 

My God, where is that ancient heat towards thee, 
Wherewith whole shoals of martyrs once did burn, 

Besides their other flames? Doth poetry 
Wear Venus livery? only serve her turn ? 

Why are not sonnets made of thee? and lays 
Upon thine altar burnt ? Cannot thy love 

Heighten a spirit to sound out thy praise 
As well as any she? Cannot thy dove 

Out-strip their Cupid easily in flight ? 

Or, since thy ways are deep, and still the same, 
Will not a verse run smooth that bears thy name 1 

Why doth that fire, which by thy power and might 
Each breast does feel, no braver fewel choose 
Than that, which one day worms may chance refuse? 

Sure, Lord, there is enough in thee to dry- 
Oceans of ink ; for, as the deluge did 

Cover the earth, so d oth thy Majesty : 

Each cloud distils thy praise, and doth forbid 

Poets to turn it to another use. 

Roses and lilies speak thee ; and to make 

A pair of cheeks of them is thy abuse. 

Why should I women's eyes for crystal take 1 

Such poor invention burns in their low mind 
Whose fire is wild, and doth not upward go 
To praise, and on thee, Lord, some ink bestow. 

Open the bones, and you shall nothing find 

In the best face but filth ; when, Lord, in thee 
The beauty lies, in the discovery. " G. H." 

This was his resolution at the sending this letter 
to his dear mother ; about which time, he was in 
the seventeenth year of his age ; and as he grew 
older, so he grew in learning, and more and more 
in favour both with God and man ; insomuch, that 
in this morning of that short day of his life, he 
seemed to be mark'd out for virtue, and to become 



XX THE LIFE OF 

the care of heaven ; for God still kept his soul in 
so holy a frame, that he may and ought to be a 
pattern of virtue to all posterity, and especially to 
his brethren of the clergy, of which the reader may 
expect a more exact account in what will follow. 

I need not declare that he was a strict student, 
because, that he was so, there will be many testi- 
monies in the future part of his life. I shall there- 
fore only tell, that he was made Bachelor of Arts 
in the year 1611 ; Major Fellow of the College, 
March 15, 1615 :* And that in that year he was 
also made Master of Arts, he being then in the 
22d year of his age ; during all which time, all, 
or the greatest diversion from his study, was the 
practice of music, in which he became a great mas- 
ter ; and of which he would say, " That it did re- 
lieve his drooping spirits, compose his distracted 
thoughts, and raised his weary soul so far above 
the earth, that it gave him an earnest of the joys 
of heaven before he possest them/' And it may 

* It appears from the Bursar's books of Trirjity College, 
that Mr. Herbert was elected a scholar of the house, May 5, 
1609: Minor Fellow, Oct. 3, 1614: and Major Fellow, 
March 15, 1615. And we learn from the Grace Book of 
the University of Cambridge, that he was matriculated, 
Dec. 18, 1609, by the name of Georgius Harbert, the first 
among the Pensioners of Trinity College ; became B. A. in 
1612 ; M. A. in 1616 ; and on the 21st of October, 1619, 
was substituted to the office of Orator in the absence of 
Sir Francis Jsethersole, Knight, then abroad on the King's 
business. 



GEORGE HERBERT. xxi 

be noted, that from his first entrance into the Col- 
lege, the generous Dr. NevD was a cherisher of his 
studies, and such a lover of his person, his behavi- 
our, and the excellent endowments of his mind, 
that he took him often into his own company, by 
which he confirmed his native gentleness ; and if 
during this time he expressed any error, it was 
that he kept himself too much retired, and at too 
great a distance with all his inferiors ; and his 
clothes seemed to prove, that he put too great a 
value on his parts and parentage. 

This may be some account of his disposition 
and of the employment of his time, till he was 
Master of Arts, which was anno 1615 ; and in the 
year 1619 he was chosen Orator for the University. 
His two precedent Orators, were Sir Robert Naun- 
ton and Sir Francis Nethersole : The first was 
not long after made Secretary of State ; and Sir 
Francis not very long after his being Orator, was 
made Secretary to the Lady Elizabeth Queen of 
Bohemia. In this place of Orator, our George 
Herbert continued eight years, and managed it 
with as becoming and grave a gaiety as any had 
ever before or since his time. For " he had ac- 
quired great learning, and was blest with a high 
fancy, a civil and sharp wit, and with a natural ele- 
gance, both in his behaviour, his tongue, and his 
pen." Of all which, there might be very many 
particular evidences, but I will limit myself to the 
mention of but three. 



xxii THE LIFE OF 

And the first notable occasion of shewing his 
fitness for this employment of Orator was mani- 
fested in a letter to King James upon the occasion 
of his sending that University his book, called 
" Basilicon Doron ;" and their Orator was to ac- 
knowledge this great honour, and return their gra- 
titude to his Majesty for such a condescension, at 
the close of which letter * he writ, 

n Quid Vaticanam Bodleianamque objicis hospes ! 
Unicus est nobis Bibliotheca Liber." 

This letter was writ in such excellent Latin, was 
so full of conceits, and all the expressions so suited 
to the genius of the King, that he inquired the 
orator's name, and then asked William Earl of 
Pembroke, if he knew him ? whose answer was, 
" That he knew him very well, and that he was 
his kinsman ; but he loved him more for his learn- 
ing and virtue, than for that he was of his name 
and family." At which answer the King smiled, 
and asked the Earl leave, " That he might love 
him too ; for he took him to be the jewel of that 
University." 

The next occasion he had and took to shew his 
great abilities was with them, to shew also his 
great affection to that church in which he received 
his baptism, and of which he professed himself a 
member ; and the occasion was this : There was 
one Andrew Melvin, a minister of the Scotch 
church, and rector of St. Andrews, who, by a long 
and constant converse, with a discontented part of 

* This letter will be found at the end of this volume. 



GEORGE HERBERT. xxm 

that clergy which opposed Episcopacy, became at 
last to be a chief leader of that faction ; and had 
proudly appeared to be so to King James, when he 
was but King of that nation, who, the second year 
after his coronation in England, convened a part 
of the Bishops and other learned Divines of his 
church to attend him at Hampton-Court, in order 
to a friendly conference with some dissenting bre- 
thren, both of this, and the Church of Scotland : 
Of which Scotch party, Andrew Melvin was one ; * 
and he being a man of learning, and inclined to 
satirical poetry, had scattered many malicious bitter 
verses against our liturgy, our ceremonies, and our 
church government; which were by some of that 
party so magnified for the wit, that they were there- 
fore brought into Westminster School, where Mr. 
George Herbert then, and often after, made such 
answers to them, and such reflections on him and 
his kirk, as might unbeguile any man that was not 
too deeply pre-engaged in such a quarrel. 

But to return to Mr. Melvin at Hampton-Court 
Conference, he there appeared to be a man of an 

* Andrew Melville was not present at the celebrated 
conference held at Hampton-Court, in the first year of King 
James I. upon the complaint of the Puritans against the 
ceremonies and the liturgy of the Church of England. He 
was summoned to appear before the King and Council in 
1604. In the first edition of " Mr. Walton's Life of Mr. 
George Herbert," Melville is described to be M Master of a 
great wit ; a wit full of knots and clenches ; a wit sharp 
and satirical ; exceeded, I think, by none of that nation, but 
their Buchanan." 






xxiv THE LIFE OF 

unruly wit, of a strange confidence, of so furious 
a zeal, and of so ungoverned passions, that his in- 
solence to the King, and others at this Conference, 
lost him both his rectorship of St. Andrews, and 
his liberty too: For his former verses and his 
present reproaches there used against the church 
and state, caused him to be committed prisoner to 
the Tower of London, where he remained very an- 
gry for three years. At which time of his commit- 
ment, he found the Lady Arabella, an innocent 
prisoner there ; and he pleased himself much in 
sending the next day after his commitment, these 
two verses to the good Lady ; which I will under- 
write, because they may give the reader a taste of 
his others, which were like these — 

" Causa tibi mecum est communis carceris : Ara- 
Bella tibi causa est, Araque sacra mihi." 

I shall not trouble my reader with an account 
of his enlargement from that prison, or his death ; 
but tell him Mr. Herbert's verses were thought so 
worthy to be preserved, that Dr. Duport, the 
learned Dean of Peterborough, hath lately collected 
and caused many of them to be printed, as an ho- 
nourable memorial of his friend Mr. George Her- 
bert, and the cause he undertook.* 

And, in order to my third and last observation 
of his great abilities, it will be needful to declare, 
that about this time King James came very often 
to hunt at Newmarket and Royston, and was almost 

* These verses will be found at the end of the poems. 






GEORGE HERBERT. xxv 

as often invited to Cambridge, where his entertain- 
ment was comedies suited to his pleasant humour ; * 
and where Mr. George Herbert was to welcome 
him with gratulations and the applauses of an ora- 
tor, which he always performed so well, that he 
still grew more into the King's favour, insomuch 
that he had a particular appointment to attend his 
Majesty at Royston ; where, after a discourse with 
him, his Majesty declared to his kinsman, the Earl 
of Pembroke, " That he found the Orator's learn- 
ing and wisdom much above his age or wit." The 
year following, the King appointed to end his pro- 
gress at Cambridge, and to stay there certain days ; 
at which time he was attended by the great Secre- 
tary of nature and all learning, Sir Francis Bacon 
(Lord Verulam), and by the ever memorable and 
learned Doctor Andrews, Bishop of Winchester, 
both which did at that time begin a desired friend- 
ship with our Orator. Upon whom, the first put 
such a value on his judgment, that he usually de- 
sired his approbation, before he would expose any 
of his books to be printed, and thought him so 
worthy of his friendship, that having translated 
many of the prophet David's psalms into English 
verse, he made George Herbert his patron, by a 
public dedication f of them to him, as the best judge 
of divine poetry. And for the learned Bishop, it is 

* Albumazar. Ignoramus. 

t In the following words : " To his very good friend, 
Mr. George Herbert. — The pains that it pleased you to 
take about some of my writings I cannot forget, which did 



xxvi THE LIFE OF 

observable, that at that time there fell to be a modest 
debate betwixt them two about predestination and 
sanctity of life ; of both which the Orator did, not 
long after, send the Bishop some safe and useful 
aphorisms, in a long letter, written in Greek ; which 
letter was so remarkable for the language and 
reason of it, that after the reading it, the Bishop 
put it into his bosom, and did often show it to 
many scholars, both of this and foreign nations : 
but did always return it back to the place where 
he first lodged it, and continued it so near his heart 
till the last day of his life. 

To these, I might add the long and entire friend- 
ship betwixt him and Sir Henry Wotton, and Dr. 
Donne, but I have-promised to contract myself, and 
shall therefore only add one testimony to what is 
also mentioned in the Life of Dr. Donne ; namely, 
that a little before his death, he caused many seals 
to be made, and in them to be engraven the figure 
of Christ crucified on an anchor (the emblem of 
hope), and of which Dr. Donne w T ould often say, 

put me in mind to dedicate to you this poor exercise of my 
sickness. Besides, it beiDg my manner f6r dedications to 
choose those that I hold most fit for the argument, I thought 
that in respect of divinity and poesy met, whereof the one 
is the matter, the other the style of this little writing, I could 
not make better choice : so with signification of my love 
and acknowledgment, I ever rest, 

" Your affectionate friend, 

'* FR. ST. ALBANS." 

Mr. Herbert translated into Latin part of " The Ad- 
vancement of Learning." 



GEORGE HERBERT. 





" Crux mihi anchora." These seals he gave or 
sent to most of those friends 
on which he put a value : 
and, at Mr. Herbert's death, 
these verses were found wrapt 
up with that seal which was 

by the Doctor given to him : 

" When my dear friend could write no more, 
He gave this seal, and so gave o'er. 

" When winds and waves rise highest, I am sure, 
This anchor keeps my faith, thut me secure." 

At this time of being Orator, he had learnt to un- 
derstand the Italian, Spanish, and French tongues 
very perfectly ; hoping, that as his predecessors, 
so he might in time attain the place of a Secretary 
of State, he being at* that time very high in the 
King's favour ; and not meanly valued and loved 
by the most eminent and most powerful of the Court 
nobility : This, and the love of a Court-conversation 
mixed with a laudable ambition to be something 
more than he then was, drew him often from Cam- 
bridge to attend the King, wheresoever the Court 
was, who then gave him a sinecure, which fell into 
his Majesty's disposal, I think, by the death of the 
Bishop of St. Asaph. — It was the same that Queen 
Elizabeth had formerly given to her favourite Sir 
Philip Sidney ; and valued to be worth a hundred 
and twenty • pounds per annum. With this, and 
his annuity, and the advantage of his College, and 



xxviii THE LIFE OF 

of his Oratorship, he enjoyed his genteel humour 
for clothes, and court-like company, and seldom 
looked towards Cambridge, unless the King were 
there, but then he never failed ; and, at other times, 
left the manage of his Orator's place to his learned 
friend Mr. Herbert Thorndike, who is now Pre- 
bendary of Westminster. 

I may not omit to tell, that he had often designed 
to leave the University, and decline all study, which, 
he thought, did impair his health; for he had a 
body apt to a consumption, and to fevers, and other 
infirmities, which he judged were increased by his 
studies ; for he would often say, " He had too 
thoughtful a wit: a wit, like a pen-knife in too 
narrow a sheath, too sharp for his body." But his 
mother would by no means allow him to leave the 
University or to travel : and though he inclined 
very much to both, yet he would by no means 
satisfy his own desires at so dear a rate, as to prove 
an undutiful son to so affectionate a mother ; but 
did always submit to her wisdom. And what I 
have now said may partly appear in a copy of verses 
in his printed poems ; it is one of those that bear 
the title of " Affliction ;" and it appears to be a 
pious reflection on God's providence, and some 
passages of his life, in which he says : 

Whereas my birth and spirit rather took 

The way that takes the town : 
Thou didst betray me to a ling'ring book, 

And wrap me in a gown : 



GEORGE HERBERT. xxix 

I was entangled in a world of strife, 
Before I had the power to change my life. 

• Yet, for I threatened oft the siege to raise, 

Not simp'ring all mine age ; 
Thou often didst with academic praise 

Melt and dissolve my rage : 
I took the sweeten'd pill, till I came where 
I could not go away, nor persevere. 

Yet lest perchance, I should too happy be 

In my unhappiness, 
Turning my purge to food, thou throwest me 

Into more sicknesses. 
Thus doth thy power cross-bias me, not making 
Thine own gifts good, yet me from my ways taking. 

Now I am here, what thou wilt do with me 

None of my books will show : 
I read, and sigh, and wish I were a tree, 

For then sure I should grow 
To fruit or shade, at least, some bird would trust 
Her household with me, and I would be just. 

Yet though thou troublest me, I must be meek, 

In weakness must be stout : 
Well, I will change my service and go seek 

Some other master out: 
Ah ! my dear God, though I am clean forgot, 
Let me not love thee, if I love thee not. 

" G. H." 

In this time of Mr. Herbert's attendance and 
expectation of some good occasion to remove from 
Cambridge to Court, God, in whom there is an 
unseen chain of causes, did, in a short time, put 
an end to the lives of two of his most obliging and 



XXX THE LIFE OF 

most powerful friends, Lodowick Duke of Rich- 
mond, and James Marquis of Hamilton ; and not 
long after him, King James died also, and with 
them, all Mr. Herbert's Court hopes : so that he 
presently betook himself to a retreat from London, 
to a friend in Kent, where he lived very privately, 
and was such a lover of solitariness, as was judged 
to impair his health more than his study had done. 
In this time of retirement, he had many conflicts 
with himself, whether he should return to the 
painted pleasures of a Court-life, or betake himself 
to a study of Divinity, and enter into Sacred Or- 
ders? (to which his dear mother had often per- 
suaded him) — These were such conflicts, as they 
only can know, that have endured them ; for am- 
bitious desires, and the outward glory of this world, 
are not easily laid aside ; but, at last, God inclined 
him to put on a resolution to serve at his altar. 

He did at his return to London acquaint a Court- 
friend with his resolution to enter into Sacred 
Orders, who persuaded him to alter it, as too mean 
an employment, and too much below his birth, and 
the excellent abilities and endowments of his mind. 
To whom he replied, " It hath been formerly 
adjudged that the domestic servants of the King 
of heaven, should be of the noblest families on 
earth : and though the iniquity of the late times 
have made Clergymen meanly valued, and the 
sacred mame of Priest contemptible ; yet I will 
labour to make it honourable, by consecrating all 
my learning, and all my poor abilities, to advance 



GEORGE HERBERT. XXXi 

the glory of that God that gave them ; knowing 
that I can never do too much for him that hath 
done so much for me, as to make me a Christian. 
And I will labour to be like my Saviour, by making 
humility lovely in the eyes of all men, and by 
following the merciful and meek example of my 
dear Jesus." 

This was then his resolution, and the God of 
constancy, who intended him for a great example 
of virtue, continued him in it ; for within that year 
he was made Deacon, but the day when, or by 
whom, I cannot learn : but that he was about that 
time made Deacon is most certain ; for I find by 
the records of Lincoln, that he was made Preben- 
dary of Lay ton Ecclesia, in the diocese of Lincoln, 
July 15, 1626 ; and that this Prebend was given 
him by John, then Lord Bishop of that See. And 
now he had a fit occasion to show that piety and 
bounty that was derived from his generous mother, 
and his other memorable ancestors, and the occa- 
sion was this. 

This Layton Ecclesia is a village near to Spal- 
den, in the county of Huntingdon, and the greatest 
part of the parish-church was fallen down, and 
that of it which stood was so decayed, so little, and 
so useless, that the parishioners could not meet to 
perform their duty to God in public prayer and 
praises : and thus it had been for almost 20 years, 
in which time there had been some faint endeavours 
for a public collection, to enable the parishioners 
to rebuild it, but with no success, till Mr. Herbert 



xxxn THE LIFE OF 

undertook it ; and he by his own and the contri- 
bution of many of his kindred, and other noble 
friends, undertook the re-edification of it, and made 
it so much his whole business, that he became 
restless till he saw it finished as it now stands : 
being for the workmanship a costly Mosaic : for 
the form an exact cross ; and for the decency and 
beauty, I am assured, it is the most remarkable 
parish-church that this nation affords. He lived 
to see it so wainscotted, as to be exceeded by none ; 
and, by his order, the reading-pew and pulpit were 
a little distant from each other, and both of an 
equal height : for he would often say, " They 
should neither have a precedency or priority of the 
other ; but that prayer and preaching, being equally 
useful, might agree like brethren, and have an 
equal honour and estimation.' * 

Before I proceed farther, I must look back to 
the time of Mr. Herbert's being made Prebendary, 
and tell the reader, that not long after, his mother 
being informed of his intentions to rebuild that 
church, and apprehending the great trouble and 
charge that he was likely to draw upon himself, 
his relations, and friends, before it could be finished, 
sent for him from London to Chelsea (where she 
then dwelt), and at his coming said, " George, I 
sent for you, to persuade you to commit Simony, 
by giving your patron as good a gift as he has 
given you ; namely, that you give him back his 
Prebend: For, George, it is not for your weak 



GEORGE HERBERT. xxxiii 

body and empty purse to undertake to build 
churches." Of which he desired he might have a 
day's time to consider, and then make her an answer: 
And at his return to her the next day, when he had 
first desired her blessing, and she given it him, 
his next request was, " That she would at the age 
of thirty -three years allow him to become an un- 
dutiful son ; for he had made a vow to God, that 
if he were able, he would rebuild that church :" 
And then showed her such reasons for his reso- 
lution, that she presently subscribed to be one of 
his benefactors ; and undertook to solicit William 
Earl of Pembroke to become another, who sub- 
scribed for fifty pounds ; and not long after, by a 
witty and persuasive letter from Mr. Herbert, 
made it fifty pounds more. And in this nomination 
of some of his benefactors, James Duke of Lenox, 
and his brother Sir Henry Herbert, ought to be 
remembered ; as also the bounty of Mr. Nicholas 
Farrer, and Mr. Arthur Woodnot ; the one a gen- 
tleman in the neighbourhood of Layton, and the 
other a goldsmith in Foster-lane, London, ought 
not to be forgotten : For the memory of such men 
ought to outlive their lives. Of Mr. Farrer I shall 
hereafter give an account in a more seasonable 
place ; but before I proceed farther I will give this 
short account of Mr. Arthur Woodnot : 

He was a man that had considered overgrown 
estates do often require more care and watchfulness 
to preserve than get them ; and considered that 
d 



xxxiv THE LIFE OF 

there be many discontents that riches cure not; 
and did therefore set limits to himself as to desire 
of wealth : and having attained so much as to be 
able to show some mercy to the poor, and preserve 
a competence for himself, he dedicated the remain- 
ing" part of his life to the service of God ; and to 
be useful for his friends : and he proved to be so 
to Mr. Herbert ; for, beside his own bounty, he 
collected and returned most of the money that was 
paid for the rebuilding of that church ; he kept all 
the account of the charges, and would often go 
down to state them, and see all the workmen paid. 
When I have said, that this good man was an 
useful friend to Mr. Herbert's father, and to his 
mother, and continued to be so to him, till he 
closed his eyes on his death -bed ; I will forbear to 
say more, till I have the next fair occasion to 
mention the holy friendship that was betwixt him 
and Mr. Herbert. From whom Mr. Woodnot car- 
ried to his mother this following letter, and deli- 
vered it to her in a sickness, which was not long 
before that which proved to be her last. 

A LETTER OF MR. GEORGE HERBERT TO HIS 
MOTHER, IN HER SICKNESS. 

" MADAM, 

" At my last parting from you, I was the better 
content because I was in hope I should myself 
carry all sickness out of your family ; but since I 



GEORGE HERBERT. xxxv 

know I did not, and that your share continues, or 
rather increaseth, I wish earnestly that I were 
again with you ; and would quickly make good my 
wish, but that my employment does fix me here, 
it being now but a month to our commencement : 
wherein my absence by how much it naturally 
augmented suspicion, by so much shall it make 
my prayers the more constant and the more earnest 
for you to the God of all consolation. In the mean 
time, I beseech you to be cheerful, and comfort 
yourself in the God of all comfort, who is not 
willing to behold any sorrow but for sin. What 
hath affliction grievous in it more than for a mo- 
ment? or why should our afflictions here have so 
much power or boldness as to oppose the hope of 
our joys hereafter? — Madam, as the earth is but 
a point in respect of the heavens, so are earthly 
troubles compared to heavenly joys : therefore, if 
either age or sickness lead you to those joys, con- 
sider what advantage you have over youth and 
health, who are now so near those true comforts. 

Your last letter gave me earthly preferment, 

and, I hope, kept heavenly for yourself. But would 
you divide and choose too ? Our College customs 
allow not that ; and I should account myself most 
happy if I might change with you : for I have 
always observed the thread of life to be like other 
threads or skeins of silk, full of snarles and in- 
cumbrances : Happy is he, whose bottom is wound 
up and laid ready for work in the new Jerusalem. 



xxxvi THE LIFE OF 

For myself, dear mother, I always feared sickness 
more than death ; because sickness hath made me 
unable to perform those offices for which I came 
into the world, and must yet be kept in it; but 
you are freed from that fear, who have already 
abundantly discharged that part, having both or- 
dered your family, and so brought up your children 
that they have attained to the years of discretion, 
and competent maintenance. So that now if they 
do not well, the fault cannot be charged on you, 
whose example and care of them w T ill justify you 
both to the world and your own conscience : inso- 
much, that whether you turn your thoughts on the 
life past, or on the joys that are to come, you have 
strong preservatives against all disquiet. And for 
temporal afflictions, I beseech you consider, all 
that can happen to you are either afflictions of 
estate, or body, or mind. For those of estate, of 
what poor regard ought they to be, since if we 
had riches, we are commanded to give them away ? 
so that the best use of them is, having, not to have 
them. But, perhaps, being above the common 
people, our credit and estimation calls on us to live 
in a more splendid fashion : But, O God, how 
easily is that answered, when we consider that the 
blessings in the holy Scripture are never given to 
the rich, but to the poor. I never find ' Blessed 
be the rich,' or, ' Blessed be the noble ;' but Blessed 
be the meek, and Blessed be the poor, and Blessed 
be the mourners, for they shall be comforted. 



GEORGE HERBERT. xxxvii 

And yet, O God ! most carry themselves so, as if 
they not only not desired, but even feared to be 
blessed. And for afflictions of the body, dear 
Madam, remember the holy martyrs of God, how 
they have been burnt by thousands, and have en- 
dured such other tortures, as the very mention of 
them might beget amazement ; but their fiery trials 
have had an end: and yours (which, praised be 
God, are less) are not like to continue long. I 
beseech you let such thoughts as these moderate 
your present fear and sorrow; and know that if 
any of yours should prove a Goliah-like trouble, 
yet you may say with David, That God, who de- 
livered me out of the paws of the lion and bear, 
will also deliver me out of the hands of this un- 
circumcised Philistine. Lastly, for those afflictions 
of the soul : consider that God intends that to be 
as a sacred temple for himself to dwell in, and will 
not allow any room there for such an inmate as 
grief, or allow that any sadness shall be his com- 
petitor. And, above all, if any care of future 
things molest you, remember those admirable words 
of the Psalmist : Cast thy care on the Lord, and 
he shall nourish thee, Psal. lv. To which join 
that of Saint Peter, Casting all your care on the 
Lord, for he careth for you, 1 Pet. v. 7. What 
an admirable thing is this, that God puts his shoulder 
to our burden, and entertains our care for us that 
we may the more quietly intend his sendee. To 
conclude, let me commend only one place more to 



xxxvm THE LIFE OF 

you (Philip, iv. 4.) ; St. Paul saith there, Rejoice 
in the Lord always : And again I say, rejoice. 
He doubles it to take away the scruple of those 
that might say, what, shall we rejoice in affliction ? 
yes, I say again, rejoice ; so that it is not left to 
us to rejoice or not rejoice ; but whatsoever befals 
us we must always, at all times, rejoice in the Lord, 
who taketh care of us. And it follows in the 
next verse : Let your moderation appear unto 
all men ; The Lord is at hand : Be careful for 
nothing. — What can be said more comfortably? 
trouble not yourselves, God is at hand to deliver 
us from all, or in all. Dear Madam, pardon my 
boldness, and accept the good meaning of 

" Your most obedient son, 

" George Herbert/* 
Trin. Col. May 25, 1622. 

About the year 1629, and the 34th of his age, 
Mr. Herbert was seized with a sharp quotidian 
ague, and thought to remove it by the change of 
air ; to which end, he went to Woodford in Essex, 
but thither more chiefly to enjoy the company of 
his beloved brother Sir Henry Herbert, and other 
friends then of that family. In his house he re- 
mained about twelve months, and there became his 
own physician, and cured himself of his ague, by 
forbearing drink, and not eating any meat, no not 
mutton, nor a hen, or pigeon, unless they were 
salted ; and by such a constant diet he removed 



GEORGE HERBERT. xxxix 

his ague, but with inconveniences that were worse ; 
for he brought upon himself a disposition to rheums 
and other weaknesses, and a supposed consumption. 
And it is to be noted that in the sharpest of his ex- 
treme fits he would often say, " Lord, abate my great 
affliction, or increase my patience ; but, Lord, I 
repine not ; I am dumb, Lord, before thee, because 
thou doest it." By which, and a sanctified sub- 
mission to the will of God, he showed he was 
inclinable to bear the sweet yoke of Christian dis- 
cipline, both then and in the latter part of his life, 
of which there will be many true testimonies. 

And now his care was to recover from his con- 
sumption by a change from Woodford into such 
an air as was most proper to that end : And his 
remove was to Dauntsey in Wiltshire, a noble 
house which stands in a choice air ; the owner of 
it then was the Lord Danvers,* Earl of Danby, 

* Henry Danvers, created Baron of Dauntsey by King 
James, and Earl of Danby by Charles I. He was Knight 
of the Bath, and died unmarried, Jan. 20, 1673. 

ON LORD DANVERS. 

Sacred marble, safely keep 

His dust, who under thee must sleep, 

Until the years again restore 

Their dead, and time shall be no more. 

Mean while, if he (which all things wears) 

Does ruin thee, or if thy tears 

Are shed for him ; dissolve thy frame, 

Thou art requited : for his fame, 

His virtue, and his worth shall be 

Another monument to thee. . . .G. Herbert. 



xl THE LIFE OF 

who loved Mr. Herbert so very much, that he al- 
lowed him such an apartment in it as might best 
suit with his accommodation and liking. And in 
this place, by a spare diet, declining all perplexing 
studies, moderate exercise, and a cheerful conver- 
sation, his health was apparently improved to a 
good degree of strength and cheerfulness: And 
then he declared his resolution both to marry, and 
to enter into the sacred Orders of Priesthood. 
These had long been the desire of his mother and 
his other relations ; but she lived not to see either, 
for she died in the year 1627. And though he was 
disobedient to her about Layton Church, yet in 
conformity to her will, he kept his Orator's place 
till after her death, and then presently declined it : 
and the more willingly, that he might be succeeded 
by his friend Robert Creighton, who now is Dr. 
Creighton, and the worthy Bishop of Wells. 

I shall now proceed to his marriage ; in order to 
which, it will be convenient that I first give the 
reader a short view of his person, and then an ac- 
count of his wife, and of some circumstances con- 
cerning both. 

He was for his person of a stature inclining to- 
wards tallness; his body was very straight; and 
so far from being cumbered with too much flesh, 
that he was lean to an extremity. His aspect was 
cheerful, and his speech and motion did both de- 
clare him a gentleman ; for they were all so meek 



GEORGE HERBERT. xli 

and obliging, that they purchased love and respect 
from all that knew him. 

These, and his other visible virtues, begot him 
much love from a gentleman, of a noble fortune, 
and a near kinsman to his friend the Earl of Dan- 
by ; namely, from Mr. Charles Danvers of Bain- 
ton, in the County of Wilts, Esq. ; this Mr. Dan- 
vers having known him long, and familiarly, did 
so much affect him, that he often and publicly de- 
clared a desire that Mr. Herbert would marry any 
of his nine daughters (for he had so many) ; but 
rather his daughter Jane than any other, because 
Jane was his beloved daughter : And he had often 
said the same to Mr. Herbert himself; and that 
if he could like her for a wife, and she him for a 
husband, Jane should have a double blessing ; and 
Mr. Danvers had so often said the like to Jane, 
and so much commended Mr. Herbert to her, that 
Jane became so much a Platonic, as to fall in love 
with Mr. Herbert unseen. 

This was a fair preparation for a marriage ; but 
alas, her father died before Mr. Herberts retire- 
ment to Dauntsey ; yet some friends to both parties 
procured their meeting ; at which time a mutual 
affection entered into both their hearts, as a con- 
queror enters into a surprised city, and love having 
got such possession, governed and made there such 
laws and resolutions as neither party was able to 
resist ; insomuch that she changed her name into 
Herbert the third day after this first interview. 



xlii THE LIFE OF 

This haste might in others be thought a love- 
phrensy, or worse ; but it was not, for they had 
wooed so like Princes, as to have select proxies ; 
such as were true friends to both parties ; such as 
well understood Mr. Herbert's and her temper of 
mind, and also their estates, so well before this in- 
terview, that the suddenness was justifiable by the 
strictest rules of prudence : and the more, because 
it proved so happy to both parties : For the eternal 
lover of mankind made them happy in each other's 
mutual and equal affections and compliance ; indeed 
so happy, that there never was any opposition be- 
twixt them, unless it were a contest which should 
most incline to a compliance with the other's de- 
sires. And though this begot, and continued in 
them, such a mutual love, and joy, and content, 
as was no way defective ; yet this mutual content, 
and love, and joy, did receive a daily augmentation, 
by such daily obligingness to each other, as still 
added such new affluences to the former fulness of 
these divine souls, as was only improvable in heaven 
where they now enjoy it. 

About three months after his marriage, Dr. 
Curie, who was then Rector of Bemerton in Wilt- 
shire, w r as made Bishop of Bath and Wells, and not 
long after translated to Winchester, and by that 
means the presentation of a Clerk to Bemerton 
did not fall to the Earl of Pembroke (who was the 
undoubted patron of it) but to the King, by reason 
of Dr. Curie's advancement : But Philip, then Earl 



GEORGE HERBERT. xliii 

of Pembroke (for William was lately dead), re- 
quested the King to bestow it upon his kinsman 
George Herbert ; and the King said, " Most will- 
ingly to Mr. Herbert, if it be worth his acceptance :" 
And the Earl as willingly and suddenly sent it him 
without seeking: But though Mr. Herbert had 
formerly put on a resolution for the Clergy ; yet, at 
receiving this presentation, the apprehension of the 
last great account, that he was to make for the cure 
of so many souls, made him fast and pray often, 
and consider for not less than a month ; in which 
time he had some resolutions to decline both the 
Priesthood and that living. And in this time of 
considering, " He endured," as he would often 
say, " such spiritual conflicts as none can think, 
but only those that have endured them." 

In the midst of these conflicts, his old and dear 
friend Mr. Arthur Woodnot took a journey to sa- 
lute him at Bain ton (where he then was with his 
wife's friends and relations) and was joyful to be 
an eye-witness of his health and happy marriage. 
And after they had rejoiced together some few days 
they took a journey to Wilton, the famous seat of 
the Earls of Pembroke ; at which time the King, 
the Earl, and the whole Court were there, or at 
Salisbury, which is near to it. And at this time 
Mr. Herbert presented his thanks to the Earl, for 
his presentation to Bemerton, but had not yet re- 
solved to accept it, and told him the reason why ; 
but that night the Earl acquainted Dr. Laud, then 



xliv THE LIFE OF 

Bishop of London, and after Archbishop of Canter- 
bury, with his kinsman's irresolution. And the 
Bishop did the next day so convince Mr. Herbert, 
that the refusal of it was a sin, that a tailor was 
sent for to come speedily from Salisbury to Wilton, 
to take measure, and make him canonical clothes 
against next day ; which the tailor did : And Mr. 
Herbert being so habited, went with his presenta- 
tion to the learned Dr. Davenant, who was then 
Bishop of Salisbury, and he gave him institution 
immediately (for Mr. Herbert had been made Dea- 
con some years before) ; and he was also the same 
day (which was April 26, 1630) inducted into the 
good, and more pleasant than healthful, Parsonage 
of Bemerton ; which is a mile from Salisbury. 

I have now brought him to the Parsonage of Be- 
merton, and to the thirty-sixth year of his age, and 
must stop here, and bespeak the reader to prepare 
for an almost incredible story of the great sanctity 
of the short remainder of his holy life ; a life so 
full of charity, humility, and all Christian virtues, 
that it deserves the eloquence of St. Chrysostom 
to commend and declare it ! A life, that if it were 
related by a pen like his, there would then be no 
need for his age to look back into times past for 
the examples of primitive piety ; for they might be 
all found in the Life of George Herbert. But now, 
alas ! who is fit to undertake it ? I confess I am 
not ; and am not pleased with myself that I must ; 
and profess myself amazed when I consider how 



GEORGE HERBERT. xlv 

few of the Clergy lived like him then, and how- 
many live so unlike him now : But it becomes not 
me to censure : My design is rather to assure the 
reader, that I have used very great diligence to in- 
form myself, that I might inform him of the truth 
of what follows ; and though I cannot adorn it with 
eloquence, yet I will do it with sincerity. 

When at his induction he was shut into Bemer- 
ton Church, being left there alone to toll the bell 
(as the law requires him), he staid so much longer 
than an ordinary time before he returned to those 
friends that staid expecting him at the church - 
door, that his friend Mr. Woodnot looked in at the 
church-window, and saw him lie prostrate on the 
ground before the altar : at which time and place 
(as he after told Mr. Woodnot) he set some rules 
to himself, for the future manage of his life ; and 
then and there made a vow to labour to keep them. 

And the same night that he had his induction, 
he said to Mr. Woodnot : " I now look back upon 
my aspiring thoughts, and think myself more 
happy than if I had attained what then I so am- 
bitiously thirsted for : And I can now behold the 
court with an impartial eye, and see plainly that 
it is made up of fraud, and titles, and flattery, and 
many other such empty, imaginary, painted plea- 
sures : Pleasures that are so empty, as not to 
satisfy when they are enjoyed. But in God and 
his service is a fulness of all joy and pleasure, and 
no satiety. And I will now use all my endeavours 



xlvi THE LIFE OF 

to bring my relations and dependants to a love and 
reliance on him, who never fails those that trust 
him. But above all, I will be sure to live well, 
because the virtuous life of a Clergyman is the 
most powerful eloquence to persuade all that see 
it to reverence and love, and at least to desire to 
live like him. And this I will do, because I know 
we live in an age that hath more need of good 
examples than precepts. And I beseech that God, 
who hath honoured me so much as to call me to 
serve him at his altar, that as by his special grace 
he hath put into my heart these good desires and 
resolutions ; so he will, by his assisting grace, give 
me ghostly strength to bring the same to good 
effect. And I beseech him that my humble and 
charitable life may so win upon others, as to bring 
glory to my Jesus, whom I have this day taken to 
be my master and governor : and I am so proud 
of his service, that I will always observe, and obey, 
and do his will ; and always call him Jesus my 
master, and I will always contemn my birth, or 
any title or dignity that can be conferred upon 
me, when I shall compare them with my title of 
being a Priest, and serving at the altar of Jesus 
my master." 

And that he did so may appear in many parts 
of his " Book of Sacred Poems ;" especially in that 
which he calls " The Odour." In which he seems 
to rejoice in the thoughts of that word, Jesus, 
and say, that the adding these words my master, 



GEORGE HERBERT. xlvH 

to it, and the often repetition of them seemed to 
perfume his mind, and leave an oriental fragrancy 
in his very breath. And for his unforced choice 
to serve at God's altar, he seems in another place 
of his poems (" The Pearl,' ' Matt, xiii.) to rejoice 
and say, — " He knew the ways of learning; knew 
what nature does willingly ; and what, when it is 
forced by fire : Knew the ways of honour, and 
when glory inclines the soul to noble expressions : 
Knew the court : Knew the ways of pleasure, of 
love, of wit, of music, and upon what terms he 
declined all these for the service of his master 
Jesus ;" and then concludes, saying, 

That through these labyrinths, not my groveling wit : 
But thy silk-twist let down from heaven to me 

Did both conduct, and teach me, how by it 
To climb to thee. 

The third day after he was made Rector of Be- 
merton, and had changed his sword and silk clothes 
into a canonical coat; he returned so habited with 
his friend Mr. Woodnot to Bainton ; and imme- 
diately after he had seen and saluted his wife, he 
said to her — " You are now a minister's wife, and 
must now so far forget your father's house, as not 
to claim a precedence of any of your parishioners ; 
for you are to know, that a Priest's wife can 
challenge no precedence or place, but that which 
she purchases by her obliging humility : and I am 
sure places so purchased do best become them. 
And let me tell you, that I am so good a herald as 



xlviii THE LIFE OF 

to assure you that this is truth." And she was so 
meek a wife as to assure him it was no vexing 
news to her, and that he should see her observe 
it with a cheerful willingness. And, indeed, her 
unforced humility, that humility that was in her 
so original, as to be born with her, made her so 
happy as to do so ; and her doing so, begot her an 
unfeigned love, and a serviceable respect from all 
that conversed with her ; and this love followed 
her in all places as inseparably as shadows follow 
substances in sunshine. 

It was not many days before he returned back 
to Bemerton, to view the church, and repair the 
chancel ; and indeed to rebuild almost three parts 
of his house, which was fallen down, or decayed, 
by reason of his predecessor's living at a better 
parsonage-house, namely, at Minal, sixteen or 
twenty miles from this place. At which time of 
Mr. Herbert's coming alone to Bemerton, there 
came to him a poor old woman, with an intent to 
acquaint him with her necessitous condition, as 
also with some troubles of her mind ; but after she 
had spoke some few words to him, she was sur- 
prised with a fear, and that begot a shortness of 
breath, so that her spirits and speech failed her ; 
which he perceiving, did so compassionate her, and 
was so humble, that he took her by the hand, and 
said, " Speak, good mother, be not afraid to speak 
to me ; for I am a man that will hear you with 
patience ; and will relieve your necessities too, if 



GEORGE HEKBERT. xlix 

I be able; and this I will do willingly; and there- 
fore, mother, be not afraid to acquaint me with 
what you desire." — After which comfortable speech, 
he again took her by the hand, made her sit down 
by him, and understanding she was of his parish, 
he told her, " he would be acquainted with her, 
and take her into his care :" and having with pa- 
tience heard and understood her wants (and it is 
some relief for a poor body to be but heard with 
patience), he, like a Christian clergyman, com- 
forted her by his meek behaviour and counsel ; 
but because that cost him nothing, he relieved her 
with money too, and so sent her home with a 
cheerful heart, praising God and praying for him. 
Thus worthy and (like David's blessed man) thus 
lowly was Mr. George Herbert in his own eyes, 
and thus lovely in the eyes of others. 

At his return that night to his wife at Bainton, 
he gave her an account of the passages betwixt 
him and the poor woman ; with which she was so 
affected that she went next day to Salisbury, and 
there bought a pair of blankets, and sent them as 
a token of her love to the poor woman ; and with 
them a message, " that she would see and be ac- 
quainted with her when her house was built at Be- 
merton." 

There be many such passages both of him and 
his wife, of which some few will be related ; but I 
shall first tell that he hasted to get the parish- 
church repaired ; then to beautify the chapel (which 



1 THE LIFE OF 

stands near his house), and that at his own great 
charge. He then proceeded to rebuild the greatest 
part of the parsonage-house, which he did also 
very completely, and at his own charge ; and having 
done this good work, he caused these verses to be 
writ upon, or engraven in, the mantle of the 
chimney in his hall : 

TO MY SUCCESSOR. 

If thou chance for to find 
A new house to thy mind, 
And built without thy cost : 

Be good to the poor, 

As God gives thee store, 
And then my labour's not lost. 

We will now, by the reader's favour, suppose 
him fixed at Bemerton, and grant him to have 
seen the church repaired, and the chapel belonging 
to it very decently adorned, at his own great charge 
(which is a real truth) ; and having now fixed 
him there, I shall proceed to give an account of 
the rest of his behaviour both to his parishioners, 
and those many others that knew and conversed 
with him. 

Doubtless Mr. Herbert had considered and given 
rules to himself for his Christian carriage both to 
God and man, before he entered into Holy Orders. 
And it is not unlike, but that he renewed those 
resolutions at his prostration before the holy altar, 
at his induction into the church of Bemerton ; but 
as yet he was but a Deacon, and therefore longed 



GEORGE HERBERT. 



li 



for the next Ember-week, that he might be ordained 
Priest, and made capable of administering both the 
sacraments. At which time the Rev. Dr. Humphrey 
Henchman, now Lord Bishop of London, (who does 
not mention him but with some veneration for his 
life and excellent learning), tells me, " He laid 
his hand on Mr. Herbert's head, and alas ! within 
less than three years lent his shoulder to carry 
his dear friend to his grave." 

And that Mr. Herbert might the better preserve 
those holy rules which such a Priest as he intended 
to be ought to observe : and that time might not 
insensibly blot them out of his memory, but that 
the next year might show him his variations from 
this year's resolutions ; he, therefore, did set down 
his rules, then resolved upon, in that order as the 
world now sees them printed in a little book called 
" The Country Parson," in which some of his 
rules are : 



The Parson's knowledge. 
The Parson on Sundays. 
The Parson praying. 
The Parson preaching. 
The Parson's charity. 
The Parson comforting the 
sick. 



The Parson arguing. 
The Parson condescending. 
The Parson in his journey. 
The Parson in his mirth. 
The Parson with his church- 
wardens. 
The Parson blessing the People. 



And his behaviour toward God and man may be 
said to be a practical comment on these and the 
other holy rules set down in that useful book. A 
book so full of plain, prudent, and useful rules, 






lii THE LIFE OF 

that that country parson, that can spare 12c?. and 
yet wants it, is scarce excusable: because it will 
both direct him what he ought to do, and convince 
him for not having done it. 

At the death of Mr. Herbert, this book fell into 
the hands of his friend Mr. Woodnot ; and he 
commended it into the trusty hands of Mr. Bar- 
nabas Oley, who published it with a most con- 
scientious and excellent preface ; from which I 
have had some of those truths, that are related in 
this Life of Mr. Herbert. The text for his first 
sermon was taken out of Solomon's Proverbs, and 
the words were, " Keep thy heart with all dili- 
gence." In which first sermon he gave his pa- 
rishioners many necessary, holy, safe rules for the 
discharge of a good conscience both to God and 
man. And delivered his sermon after a most florid 
manner, both with great learning and eloquence. 
But, at the close of this sermon, told them, " That 
should not be his constant way of preaching; for 
since Almighty God does not intend to lead men 
to heaven by hard questions, he would not there- 
fore fill their heads with unnecessary notions ; but 
that for their sakes, his language and his expressions 
should be more plain and practical in his future 
sermons." And he then made it his humble re- 
quest, " that they would be constant to the after- 
noon's service and catechising ;" and showed them 
convincing reasons why he desired it; and his 



GEORGE HERBERT. I'm 

obliging example and persuasions brought them to 
a willing conformity to his desires. 

The texts for all his future sermons (which God 
knows were not many) were constantly taken out 
of the gospel for the day ; and he did as constantly 
declare why the Church did appoint that portion 
of Scripture to be that day read ; and in what 
manner the collect for every Sunday does refer to 
the gospel or to the epistle then read to them ; 
and, that they might pray with understanding, he 
did usually take occasion to explain, not only the 
collect for every particular Sunday, but the reasons 
of all the other collects and responses in our church- 
service ; and made it appear to them, that the 
whole service of the church was a reasonable, and 
therefore an acceptable sacrifice to God ; as namely, 
that we begin with confession " of ourselves to be 
vile miserable sinners ;" and that we begin so be- 
cause till we have confessed ourselves to be such, 
we are not capable of that mercy which we acknow- 
ledge we need and pray for : but having, in the 
prayer of our Lord, begged pardon for those sins 
which we have confessed ; and hoping that as the 
priest hath declared our absolution, so by our pub- 
lic confession, and real repentance, we have ob- 
tained that pardon ; then we dare and do proceed 
to beg of the Lord, " to open our lips, that our 
mouths may show forth his praise :" for, till then, 
we are neither able nor worthy to praise him. But 



liv THE LIFE OF 

this being supposed, we are then fit to say, Glory 
be to the Father, and to the Son, and to the Holy 
Ghost ;" and fit to proceed to a further service of 
our God, in the collects, and psalms, and lauds, 
that follow in the service. 

And as to these psalms and lauds, he proceeded 
to inform them, why they were so often, and some 
of them daily, repeated in our church-service ; 
namely, the psalms every month, because they be 
an historical and thankful repetition of mercies 
past ; and such a composition of prayers and 
praises as ought to be repeated often and publicly, 
for "with such sacrifices God is honoured and well- 
pleased." This for the psalms. 

And for the hymns and lauds, appointed to be 
daily repeated or sung after the first and second 
lessons are read to the congregation ; he proceeded 
to inform them, that it was most reasonable, after 
they have heard the will and goodness of God de- 
clared or preached by the Priest in his reading the 
two chapters, that it was then a seasonable duty 
to rise up and express their gratitude to Almighty 
God for those his mercies to them, and to all man- 
kind ; and then to say with the blessed Virgin, 
that their " souls do magnify the Lord, and that 
their spirits do also rejoice in God their Saviour." 
And that it was their duty also to rejoice with 
Simeon in his song, and say with him, that their 
" eyes have" also " seen their salvation ;" for 
they have seen that salvation which was but pro- 



GEORGE HERBERT. Iv 

pliesied till his time : And he then broke out into 
those expressions of joy that he did see it; but 
they lived to see it daily in the history of it, and 
therefore, ought daily to rejoice, and daily to offer 
up their sacrifices of praise to their God for that 
particular mercy. A service which is now the con- 
stant employment of that blessed Virgin and Si- 
meon, and all those blessed saints that are possessed 
of heaven ; and where they are at this time inter- 
changeably and constantly singing, " Holy, holy, 
holy Lord God, glory be to God on high, and on 
earth peace." And he taught them, that to do this 
was an acceptable service to God ; because the pro- 
phet David says, in his Psalms, " He that praiseth 
the Lord honoureth him." 

He made them to understand how happy they 
be that are freed from the incumbrances of that 
law which our forefathers groaned under ; namely, 
from the legal sacrifices, and from the many cere- 
monies of the Levitical law ; freed from circumci- 
sion, and from the strict observation of the Jewish 
Sabbath, and the like. And he made them know, 
that having received so many and so great blessings, 
by being born since the days of our Saviour, it 
must be an acceptable sacrifice to Almighty God 
for them to acknowledge those blessings daily, and 
stand up and worship, and say as Zacharias did, 
" Blessed be the Lord God of Israel, for he hath 
(in our days) visited and redeemed his people ; and 
(he hath in our days) remembered and showed that 



lvi THE LIFE OF 

mercy which, by the mouth of the prophets, he 
promised to our forefathers; and this he hath done 
according to his holy covenant made with them." 
And he made them to understand that we live to 
see and enjoy the benefit of it in his birth, in his 
life, his passion, his resurrection, and ascension 
into heaven, where he now sits sensible of all our 
temptations and infirmities ; and where he is at 
this present time making intercession for us, to 
his, and our Father ; and therefore they ought 
daily to express their public gratulations, and say 
daily with Zacharias, " Blessed be the Lord God 
of Israel, that hath thus visited and thus redeemed 
his people." — These were some of the reasons by 
which Mr. Herbert instructed his congregation for 
the use of the psalms and the hymns appointed to 
be daily sung or said in the church-service. 

He informed them also, when the Priest did 
pray only for the congregation and not for himself; 
and when they did only pray for him, as namely, 
after the repetition of the creed, before he proceeds 
to pray the Lord's prayer, or any of the appointed 
collects, the priest is directed to kneel down, and 
pray for them, saying, " The Lord be with you ;" 
and when they pray for him, saying, " And with 
thy spirit ;" and then they join together in the 
following collects, and he assured them, that when 
there is such mutual love, and such joint prayers 
offered for each other, then the holy angels look 
down from heaven, and are ready to carry such 



GEORGE HERBERT. lvii 

charitable desires to God Almighty, and he as ready 
to receive them ; and that a Christian congregation 
calling thus upon God, with one heart and one 
voice, and in one reverent and humble posture, look 
as beautifully as Jerusalem, that is at peace with 
itself. 

He instructed them also why the prayer of our 
Lord was prayed often in every full service of the 
Church ; namely, at the conclusion of the several 
parts of that service ; and prayed then, not only 
because it was composed and commanded by our 
Jesus that made it, but as a perfect pattern for our 
less perfect forms of prayer, and therefore fittest to 
sum up and conclude all our imperfect petitions. 

He instructed them also that as by the second 
commandment we are required not to bow down 
or worship an idol or false god ; so, by the contrary 
rule, we are to bow down and kneel, or stand up 
and worship the true God. And he instructed 
them why the Church required the congregation 
to stand up at the repetition of the creeds ; namely, 
because they did thereby declare both their obedi- 
ence to the Church, and an assent to that faith into 
which they had been baptized. And he taught 
them, that in that shorter creed or doxology so 
often repeated daily, they also stood up to testify 
their belief to be, that " the God that they trusted 
in was one God and three persons; the Father, 
the Son, and the Holy Ghost, to whom they and 
the Priest gave glory." And because there had 



Iviii THE LIFE OF 

been hereticks that had denied some of those three 
persons to be God; therefore the congregation 
stood up and honoured him, by confessing and 
saying, " It was so in the beginning, is now so, and 
shall ever be so world without end." And all gave 
their assent to this belief, by standing up and say- 
ing, Amen. 

He instructed them also what benefit they had 
by the Church's appointing the celebration of 
holydays, and the excellent use of them ; namely, 
that they were set apart for particular commemo- 
rations of particular mercies received from Almighty 
God ; and (as Reverend Mr. Hooker says) " to be 
the land-marks to distinguish times ;" for by them 
we are taught to take notice how time passes by 
us, and that we ought not to let the years pass 
without a celebration of praise for those mercies 
which those days give us occasion to remember; 
and therefore they were to note, that the year is 
appointed to begin the 25th day of March, a day 
in which we commemorate the Angel's appearing 
to the blessed Virgin, with the joyful tidings that 
" she should conceive and bear a son, that should 
be the Redeemer of mankind." And she did so 
forty weeks after this joyful salutation ; namely, 
at our Christmas ; a day in which we commemo- 
rate his birth with joy and praise : and that eight 
days after this happy birth we celebrate his cir- 
cumcision ; namely, in that which we call New- 
year's day. And that, upon that day which we call 



GEORGE HERBERT. lix 

Twelfth-day, we commemorate the manifestation 
of the unsearchahle riches of Jesus to the Gentiles : 
And that that day we also celebrate the memory 
of his goodness in sending a star to guide the three 
Wise Men from the East to Bethlehem, that they 
might there worship, and present him with their 
oblations of gold, frankincense, and myrrh. And 
he (Mr. Herbert) instructed them, that Jesus was 
forty days after his birth presented by his blessed 
mother in the Temple ; namely, on that day which 
we call " The Purification of the blessed Virgin 
St. Mary." And he instructed them, that by 
the Lent-fast we imitate and commemorate our 
Saviour's humiliation in fasting forty days ; and 
that we ought to endeavour to be like him in purity. 
And that on Good Friday we commemorate and 
condole his Crucifixion ; and at Easter, commemo- 
rate his glorious Resurrection. And he taught 
them, that after Jesus had manifested himself to 
his disciples to be " That Christ that was crucified, 
dead, and buried ;" and by his appearing and con- 
versing with his disciples for the space of forty 
days after his Resurrection, he then, and not till 
then, ascended into heaven in the sight of those 
disciples; namely, on that day which we call the 
Ascension, or Holy Thursday. And that we then 
celebrate the performance of the promise which he 
made to his disciples at or before his ascension; 
namely, " That though he left them, yet he would 
send them the Holy Ghost to be their Comforter ;" 



lx THE LIFE OF 

and that he did so on that day which the Church 
calls Whitsunday. Thus the Church keeps an 
historical and circular commemoration of times as 
they pass by us ; of such times as ought to incline 
us to occasional praises for the particular blessings 
which we do, or might receive by those holy com- 
memorations. 

He made them know also why the Church hath 
appointed Ember-weeks ; and to know the reason 
why the Commandments, and the Epistles and 
Gospels were to be read at the Altar or Communion 
Table ; why the Priest was to pray the Litany 
kneeling ; and why to pray some Collects standing ; 
and he gave them many other observations fit for 
his plain congregation, but not fit for me now to 
mention, for I must set limits to my pen, and not 
make that a treatise which I intended to be a much 
shorter account than I have made it : But I have 
done when I have told the reader that he was con- 
stant in catechising every Sunday in the afternoon, 
and that his catechising was after his second lesson, 
and in the pulpit ; and that he never exceeded his 
half hour, and was always so happy as to have an 
obedient and a full congregation. 

And to this I must add, that if he were at any 
time too zealous in his sermons, it was in reproving 
the indecencies of the people's behaviour in the 
time of Divine Service ; and of those Ministers 
that huddled up the church-prayers without a 
visible reverence and affection; namely, such as 



GEORGE HERBERT. hi 

seemed to say the Lord's Prayer or Collect in a 
breath : But for himself, his custom was to stop 
betwixt every collect, and give the people time to 
consider what they had prayed, and to force their 
desires affectionately to God before he engaged 
them into new petitions. 

And by this account of his diligence to make 
his parishioners understand what they prayed, and 
why they praised and adored their Creator, I hope 
I shall the more easily obtain the reader's belief to 
the following account of Mr. Herbert's own prac- 
tice, which was to appear constantly with his wife 
and three nieces (the daughters of a deceased sister) 
and his whole family twice every day at the church- 
prayers, in the chapel which does almost join to 
his parsonage-house. And for the time of his 
appearing, it was strictly at the canonical hours of 
ten and four ; and then and there he lifted up pure 
and charitable hands to God in the midst of the 
congregation. And he would joy to have spent 
that time in that place where the honour of his 
Master Jesus dwelleth ; and there, by that inward 
devotion which he testified constantly by an humble 
behaviour and visible adoration, he, like Joshua, 
brought not only " His own household thus to 
serve the Lord," but brought most of his parishio- 
ners and many gentlemen in the neighbourhood, 
constantly to make a part of his congregation twice 
a day : And some of the meaner sort of his parish 
did so love and reverence Mr. Herbert, that they 



lxii THE LIFE OF 

would let their plough rest when Mr. Herbert's 
Saint's-bell rung to prayers, that they might also 
offer their devotions to God with him ; and would 
then return back to their plough. And his most 
holy life was such, that it begot such reverence to 
God, and to him. that they thought themselves the 
happier when they carried Mr. Herbert's blessing 
back with them to their labour. Thus powerful 
was his reason and example, to persuade others to 
a practical piety and devotion. 

And his constant public prayers did never make 
him to neglect his own private devotions, nor those 
prayers that he thought himself bound to perform 
with his family, which always were a set form and 
not long ; and he did always conclude them with 
that collect which the Church hath appointed for 
the day or week. — Thus he made every days 
sanctity a step towards that kingdom where im- 
purity cannot enter. 

His chiefest recreation was music, in which 
heavenly art he was a most excellent master, and 
did himself compose many divine hymns and an- 
thems, which he set and sung to his lute or viol : 
And though he was a lover of retiredness, yet his 
love to music was such, that he went usually twice 
every week on certain appointed days, to the ca- 
thedral church in Salisbury ; and at his return 
would say, " That his time spent in prayer, and 
cathedral music, elevated his soul, and was his 
heaven upon earth." But before his return thence 



GEORGE HERBERT. lxiii 

to Bemerton, he would usually sing and play his 
part at an appointed private music-meeting; and, 
to justify this practice, he would often say, " Re- 
ligion does not banish mirth, but only moderates 
and sets rules to it." 

And as his desire to enjoy his heaven upon 
earth drew him twice every week to Salisbury, so 
his walks thither were the occasion of many happy 
accidents to others, of which I will mention some 
few. 

In one of his walks to Salisbury, he overtook a 
gentleman that is still living in that city, and in 
their walk together Mr. Herbert took a fair oc- 
casion to talk with him, and humbly begged to be 
excused if he asked him some account of his faith ; 
and said, " I do this, the rather because though 
you are not of my parish, yet I receive tithe from 
you by the hand of your tenant ; and, Sir, I am 
the bolder to do it, because I know there be some 
sermon-hearers that be like those fishes that al- 
ways live in salt water, and yet are always fresh." 
After which expression Mr. Herbert asked him 
some needful questions, and having received his 
answer, gave him such rules for the trial of his 
sincerity, and for a practical piety, and in so loving 
and meek a manner, that the gentleman did so fall 
in love with him and his discourse, that he would 
often contrive to meet him in his walk to Salisbury, 
or to attend him back to Bemerton, and still 
mentions the name of Mr. George Herbert with 



Ixiv THE LIFE OP 

veneration, and still praiseth God for the occasion 
of knowing him. 

In another of his Salisbury walks, he met with 
a neighbour minister, and after some friendly dis- 
course betwixt them, and some condolement for 
the decay of piety, and too general contempt of 
the Clergy, Mr. Herbert took occasion to say, 
" One cure for these distempers would be for the 
Clergy themselves to keep the Ember- weeks strictly, 
and beg of their parishioners to join with them in 
fasting and prayers for a more religious Clergy." 

" And another cure would be for themselves to 
restore the great and neglected duty of catechising, 
on which the salvation of so many of the poor and 
ignorant lay-people does depend; but principally 
that the Clergy themselves would be sure to live 
unblamably; and that the dignified Clergy es- 
pecially, which preach temperance, would avoid 
surfeiting, and take all occasions to express a 
visible humility and charity in their lives : For 
this would force a love and an imitation, and an 
unfeigned reverence from all that knew them to 
be such." (And for proof of this, we need no 
other testimony than the life and death of Dr. 
Lake, late Lord Bishop of Bath and Wells.) 
" This," said Mr. Herbert, " would be a cure for 
the wickedness and growing atheism of our age. 
And, my dear brother, till this be done by us, and 
done in earnest, let no man expect a reformation 
of the manners of the laity ; for it is not learning, 






GEORGE HERBERT. 



lxv 



but this, this only, that must do it ; and till then 
the fault must lie at our doors." 

In another walk to Salisbury, he saw a poor 
man with a poorer horse, that was fallen under his 
load ; they were both in distress, and needed pre- 
sent help, which Mr. Herbert perceiving, put off 
his canonical coat, and helped the poor man to un- 
load, and after, to load his horse : The poor man 
blessed him for it, and he blessed the poor man ; 
and was so like the good Samaritan, that he gave 
him money to refresh both himself and his horse ; 
and told him, " that if he loved himself, he should 
be merciful to his beast." Thus he left the poor 
man, and at his coming to his musical friends at 
Salisbury, they began to wonder that Mr. George 
Herbert, who used to be so trim and clean, came 
into that company so soiled and discomposed ; but 
he told them the occasion : And when one of the 
company told him " he had disparaged himself by 
so dirty an employment ;" his answer was, " that 
the thought of what he had done, would prove 
mnsic to him at midnight ; and that the omission 
of it would have upbraided and made discord in 
his conscience, whensoever he should pass by that 
place : For if I be bound to pray for all that be in 
distress, I am sure that I am bound, so far as it is 
in my power, to practise what I pray for. And 
though I do not wish for the like occasion every 
day, yet let me tell you, I would not willingly 
pass one day of my life, without comforting a sad 
f 



lxvi THE LIFE OF 

soul, or shewing mercy ; and I praise God for 
this occasion. And now let us tune our instru- 
ments." 

Thus as our blessed Saviour, after his resurrec- 
tion, did take occasion to interpret the Scripture 
to Cleopas and that other disciple which he met 
with, and accompanied, in their journey to Em- 
maus ; so Mr. Herbert, in his path toward heaven, 
did daily take any fair occasion to instruct the 
ignorant, or comfort any that were in affliction ; 
and did always confirm his precepts, by shewing 
humility and mercy, and ministering grace to the 
hearers. 

And he was most happy in his wife's unforced 
compliance with his acts of charity, whom he made 
his almoner, and paid constantly into her hand a 
tenth penny of what money he received for tithe, 
and gave her power to dispose that to the poor of 
his parish, and with it a power to dispose a tenth 
part of the corn that came yearly into his barn : 
which trust she did most faithfully perform, and 
would often offer to him an account of her steward- 
ship, and as often beg an enlargement of his bounty ; 
for she rejoiced in the employment: And this was 
usually laid out by her in blankets and shoes for 
some such poor people, as she knew to stand in 
most need of them. This as to her charity. And 
for his own, he set no limits to it ; nor did ever 
turn his face from any that he saw in want, but 
would relieve them, especially his poor neighbours : 



GEORGE HERBERT. lxvii 

to the meanest of whose houses he would go and 
inform himself of their wants, and relieve them 
cheerfully if they were in distress ; and would al- 
ways praise God, as much for being willing, as for 
being able to do it. And when he was advised by 
a friend to be more frugal, because he might have 
children, his answer was, " he would not see the 
danger of want so far off ; but being the Scripture 
does so commend charity, as to tell us, that charity 
is the top of Christian virtues, the covering of 
sins, the fulfilling of the law, the life of faith : 
and that charity hath a promise of the blessings 
of this life, and of a reward in that life which is 
to come ; being these and more excellent things 
are in Scripture spoken of thee, O Charity ! and 
that being all my tithes and church-dues are a 
deodate from thee, O my God, make me, O my 
God, so far to trust thy promise, as to return them 
back to thee ! and by thy grace I will do so, in 
distributing them to any of thy poor members that 
are in distress, or do but bear the image of Jesus 
my master. Sir," said he to his friend, " my 
wife hath a competent maintenance secured her 
after my death, and therefore as this is my prayer, 
so this my resolution shall, by God's grace, be 
unalterable. ,, 

This may be some account of the excellencies of 
the active part of his life ; and thus he continued, 
till a consumption so weakened him, as to confine 
him to his house, or to the chapel, which does al- 



lxviii THE LIFE OP 

most join to it ; in which he continued to read 
prayers constantly twice every day, though he 
were very weak : in one of which times of his read- 
ing his wife observed him to read in pain, and told 
him so, and that it wasted his spirits, and weak- 
ened him ; and he confessed it did, but said, " his 
life could not be better spent than in the service 
of his Master Jesus, who had done and suffered 
so much for him : But," said he, " I will not be 
wilful ; for though my spirit be willing, yet I find 
my flesh is weak ; and therefore Mr. Bostock shall 
be appointed to read prayers for me to-morrow, 
and I will now be only a hearer of them, till this 
mortal shall put on immortality." And Mr. Bos- 
tock did the next day undertake and continue this 
happy employment, till Mr. Herbert's death. This 
Mr. Bostock was a learned and virtuous man, an 
old friend of Mr. Herbert's, and then his curate to 
the church of Fulston, which is a mile from Be- 
rn erton, to which church Bemerton is but a chapel 
of ease. And this Mr. Bostock did also constantly 
supply the church-service for Mr. Herbert in that 
chapel, when the music meeting at Salisbury 
caused his absence from it. 

About one month before his death, his friend 
Mr. Ferrar (for an account of whom I am by pro- 
mise indebted to the reader, and intend to make 
him sudden payment) hearing of Mr. Herbert's 
sickness, sent Mr. Edmund Duncon (who is now 
rector of Fryer Barnet, in the county of Middle- 



GEORGE HERBERT. lxix 

sex) from his house of Gidden Hall, which is near 
to Huntingdon, to see Mr. Herbert, and to assure 
him, he wanted not his daily prayers for his re- 
covery ; and Mr. Duncon was to return back to 
Gidden, with an account of Mr. Herbert's condition. 
Mr. Duncon found him weak, and at that time 
lying on his bed, or on a pallet ; but at his seeing 
Mr. Duncon, he raised himself vigorously, saluted 
him, and with some earnestness inquired the health 
of his brother Ferrar ; of which Mr. Duncon 
satisfied him ; and after some discourse of Mr. 
Ferrar's holy life, and the manner of his constant 
serving God, he said to Mr. Duncon, " Sir, I see 
by your habit that you are a Priest, and I desire 
you to pray with me ;" which being granted, Mr. 
Duncon asked him " What prayers ?" to which 
Mr. Herbert's answer was, " O, Sir, the prayers 
of my mother the Church of England ; no other 
prayers are equal to them ! but at this time I beg 
of you to pray only the Litany, for I am weak 
and faint ;" and Mr. Duncon did so. After which, 
and some other discourse of Mr. Ferrar, Mrs. 
Herbert provided Mr. Duncon a plain supper and 
a clean lodging, and he betook himself to rest. — 
This Mr. Duncon tells me ; and tells me that at 
his first view of Mr. Herbert he saw majesty and 
humility so reconciled in his looks and behaviour, 
as begot in him an awful reverence for his person ; 
and says, " his discourse was so pious, and his 
motion so gentle and meek, that after almost 



lxx THE LIFE OF 

forty years yet they remain still fresh in his me- 
mory." 

The next morning, Mr. Dun con left him, and 
betook himself to a journey to Bath, but with a 
promise to return back to him within five days ; 
and he did so ; but before I shall say any thing of 
what discourse then fell betwixt them two, I will 
pay my promised account of Mr. Ferrar. 

Mr. Nicholas Ferrar (who got the reputation 
of being called " St. Nicholas" at the age of six 
years) was born in London, and doubtless had good 
education in his youth ; but certainly was at an 
early age made Fellow of Clare Hall in Cambridge ; 
where he continued to be eminent for his piety, 
temperance, and learning. About the 26th year 
of his age he betook himself to travel ; in which he 
added to his Latin and Greek, a perfect knowledge 
of all the languages spoken in the western parts of 
our Christian world, and understood well the prin- 
ciples of their religion and of their manner, and 
the reasons of their worship. In this his travel 
he met with many persuasions to come into a 
communion with that Church which calls itself Ca- 
tholic ; but he returned from his travels as he went, 
eminent for his obedience to his mother the Church 
of England. In his absence from England, Mr. 
Ferrar's father (who was a merchant) allowed him 
a liberal maintenance ; and, not long after his 
return into England, Mr. Ferrar had, by the death 
of his father, or an elder brother, or both, an estate 



GEORGE HERBERT. lxxi 

left him, that enabled him to purchase land to the 
value of four or five hundred pounds a year, the 
greatest part of which land was at Little Gidden, 
four or six miles from Huntingdon, and about 
eighteen from Cambridge ; which place he chose 
for the privacy of it, and for the hall, which had 
the parish-church or chapel belonging and adjoin- 
ing near to it ; for Mr. Ferrar having seen the 
manners and vanities of the world, and found them 
to be, as Mr. Herbert says, " a nothing between 
two dishes," did so contemn it, that he resolved to 
spend the remainder of his life in mortifications, 
and in devotion, and charity, and to be always pre- 
pared for death : And his life was spent thus : 

He and his family, which were like a little 
college, and about thirty in number, did most of 
them keep Lent and all Ember- weeks strictly, both 
in fasting" and using 1 all those mortifications and 
prayers that the Church hath appointed to be then 
used : and he and they did the like constantly on 
Fridays, and on the vigils or eves appointed to be 
fasted before the Saints'-days ; and this frugality 
and abstinence turned to the relief of the poor; 
but this was but a part of his charity, none but 
God and he knew the rest. 

This family, which I have said to be in number 
about thirty, were a part of them his kindred, and 
the rest chosen to be of a temper fit to be moulded 
into a devout life ; and all of them were for their 
dispositions serviceable and quiet, and humble and 



lxxii THE LIFE OF 

free from scandal. Having thus fitted himself for 
his family, he did, about the year 1630, betake 
himself to a constant and methodical service of 
God, and it was in this manner : — He, being ac- 
companied with most of his family, did himself use 
to read the common-prayers (for he was a Deacon) 
every day at the appointed hours of ten and four, 
in the parish-church, which was very near his 
house, and which he had both repaired and adorned ; 
for it was fallen into a great ruin, by reason of a 
depopulation of the village, before Mr. Ferrar 
bought the manor : and he did also constantly read 
the matins every morning at the hour of six, either 
in the Church, or in an Oratory, which was within 
his own house ; and many of the family did there 
continue with him after the prayers were ended, 
and there they spent some hours in singing hymns 
or anthems, sometimes in the Church, and often 
to an organ in the Oratory. And there they some- 
times betook themselves to meditate, or to pray 
privately, or to read a part of the New Testament 
to themselves, or to continue their praying or 
reading the Psalms ; and, in case the Psalms were 
not always read in the day, then Mr. Ferrar, and 
others of the congregation, did at night, at the 
ring of a watch-bell, repair to the Church or Ora- 
tory, and there betake themselves to prayers and 
lauding God, and reading the Psalms that had not 
been read in the day ; and when these, or any part 
of the congregation, grew weary or faint, the 



GEORGE HERBERT. lxxiii 

watch-bell was rung-, sometimes before and some- 
times after midnight, and then another part of the 
family rose, and maintained the watch, sometimes 
by praying or singing lauds to God or reading the 
Psalms : and when after some hours they also 
grew weary and faint, then they rung the watch- 
bell, and were also relieved by some of the former, 
or by a new part of the society, which continued 
their devotions (as hath been mentioned) until 
morning. And it is to be noted, that in this con- 
tinued serving of God, the Psalter or whole Book 
of Psalms was in every four and twenty hours 
sung or read over, from the first to the last verse ; 
and this was done as constantly as the sun runs 
his circle every day about the world, and then 
begins again the same instant that it ended. 

Thus did Mr. Ferrar and his happy family serve 
God day and night : — Thus did they always be- 
have themselves, as in his presence. And they did 
always eat and drink by the strictest rules of tem- 
perance ; eat and drink so as to be ready to rise at 
midnight, or at the call of a watch-bell, and perform 
their devotions to God. — And it is fit to tell the 
reader, that many of the Clergy that were more 
inclined to practical piety and devotion, than to 
doubtful and needless disputations, did often come 
to Gidden Hall, and make themselves a part of 
that happy society, and stay a week or more, and 
then join with Mr. Ferrar, and the family in these 
devotions, and assist and ease him or them in the 



lxxiv THE LIFE OF 

watch by night. And these various devotions had 
never less than two of the domestic family in the 
night: and the watch was always kept in the 
Church or Oratory, unless in extreme cold winter 
nights, and then it was maintained in a parlour 
which had a fire in it, and the parlour was fitted 
for that purpose. And this course of piety? and 
great liberality to his poor neighbours, Mr. Ferrar 
maintained till his death, which was in the year 
1639. 

Mr. Ferrar's and Mr. Herbert's devout lives 
were both so noted, that the general report of their 
sanctity gave them occasion to renew that slight 
acquaintance which was begun at their being con- 
temporaries in Cambridge ; and this new holy 
friendship was long maintained without any inter- 
view, but only by loving and endearing letters. 
And one testimony of their friendship and pious 
designs may appear by Mr. Ferrar's commending 
" The Considerations of John Valdesso" (a book 
which he had met with in his travels, and trans- 
lated out of Spanish into English) to be examined 
and censured by Mr. Herbert before it was made 
public ; which excellent book Mr. Herbert did 
read, and returned back with many marginal notes, 
as they be now printed with it : and with them, 
Mr. Herbert's affectionate letter to Mr. Ferrar. 

This John Valdesso was a Spaniard, and was 
for his learning and virtue much valued and loved 
by the great Emperor Charles V. whom Valdesso 



GEORGE HERBERT. 



lxxv 



had followed as a cavalier all the time of his long 
and dangerous wars ; and when Valdesso grew 
old, and grew weary both of war and the world, 
he took his fair opportunity to declare to the Em- 
peror, that his resolution was to decline his Majesty's 
service, and betake himself to a quiet and contem- 
plative life, because there ought to be a vacancy 
of time betwixt fighting and dying. The Emperor 
had himself for the same, or other like reasons, 
put on the same resolution : But God and himself 
did, till then, only know them ; and he did there- 
fore desire Valdesso to consider well of what he 
had said, and to keep his purpose within his own 
breast, till they two might have a second opportu- 
nity of a friendly discourse ; which Valdesso pro- 
mised to do. 

In the mean time, the Emperor appoints privately 
a day for him and Valdesso to meet again, and 
after a pious and free discourse, they both agreed 
on a certain day to receive the blessed sacrament 
publicly, and appointed an eloquent and devout 
Friar to preach a sermon of contempt of the world, 
and of the happiness and benefit of a quiet and 
contemplative life, which the Friar did most af- 
fectionately. After which sermon, the Emperor 
took occasion to declare openly, " That the preacher 
had begot in him a resolution to lay down his dig- 
nities, and to forsake the world, and betake him- 
self to a monastic life." And he pretended he 
had persuaded John Valdesso to do the like ; but 



lxxvi THE LIFE OF 

this is most certain, that after the Emperor had 
called his son Philip out of England, and resigned 
to him all his kingdoms, that then the Emperor 
and John Valdesso did perform their resolutions. 

This account of John Valdesso I received from 
a friend, that had it from the mouth of Mr. Ferrar : 
And the reader may note, that in this retirement 
John Valdesso wrote his " Hundred and Ten Con- 
siderations," and many other treatises of worth, 
which want a second Mr. Ferrar to procure and 
translate them. 

After this account of Mr. Ferrar and John Val- 
desso, I proceed to my account of Mr. Herbert and 
Mr. Duncon, who, according to his promise, re- 
turned from the Bath the fifth day, and then found 
Mr. Herbert much weaker than he left him : and, 
therefore, their discourse could not be long; but 
at Mr. Duncon's parting with him, Mr. Herbert 
spoke to this purpose : " Sir, I pray give my 
brother Ferrar an account of the decaying condition 
of my body, and tell him I beg him to continue 
his daily prayers for me : And let him know, that 
I have considered, that God only is what he would 
be ; and that I am, by his grace, become now so 
like him, as to be pleased with what pleaseth him ; 
and tell him, that I do not repine, but am pleased 
with my want of health ; and tell him my heart is 
fixed on that place where true joy is only to be 
found; and that I long to be there, and do wait 
for my appointed change with hope and patience." 



GEORGE HERBERT. lxxvii 

— Having said this, he did, with so sweet a humility 
as seemed to exalt him, how down to Mr. Duncon, 
and, with a thoughtful and contented look, say to 
him, " Sir, I pray deliver this little book to my 
dear brother Ferrar, and tell him, he shall find in 
it a picture of the many spiritual conflicts that have 
passed betwixt God and my soul, before I could 
subject mine to the will of Jesus my Master ; in 
whose service I have now found perfect freedom ; 
desire him to read it : and then, if he can think it 
may turn to the advantage of any dejected poor 
soul, let it be made public ; if not, let him burn 
it; for I and it are less than the least of God's 
mercies." — Thus meanly did this humble man think 
of this excellent book, which now bears the name 
of " The Temple ; or, Sacred Poems and Private 
Ejaculations ;" of w T hich Mr. Ferrar would say, 
" There was in it the picture of a divine soul in 
every page ; and that the whole book was such a 
harmony of holy passions, as w r ould enrich the 
world with pleasure and piety." And it appears to 
have done so ; for there have been more than 
twenty thousand of them sold since the first im- 
pression. 

And this ought to be noted, that when Mr. Ferrar 
sent this book to Cambridge to be licensed for the 
press, the Vice-Chancellor would by no means allow 
the two so much noted verses 

Religion stands a tip-toe in our land, 
Ready to pass to the American strand, 



Ixxviii THE LIFE OF 

to be printed ; and Mr. Ferrar would by no means 
allow the book to be printed and want them ; but 
after some time, and some arguments for and against 
their being made public, the Vice-Chaneellor said, 
" I knew Mr. Herbert well, and know that he had 
many heavenly speculations, and was a divine poet ; 
but I hope the world will not take him to be an 
inspired prophet, and therefore I license the whole 
book." So that it came to be printed without the 
diminution or addition of a syllable, since it was 
delivered into the hands of Mr. Duncon, save only 
that Mr. Ferrar hath added that excellent preface 
that is printed before it. 

At the time of Mr. Duncon's leaving Mr. Herbert 
(which was about three weeks before his death) 
his old and dear friend Mr. Woodnot came from 
London to Bemerton, and never left him till he 
had seen him draw his last breath, and closed his 
eyes on his death-bed. In this time of his decay he 
was often visited and prayed for by all the Clergy 
that lived neai* to him, especially by his friends the 
Bishop and Prebendaries of the Cathedral Church 
in Salisbury ; but by none more devoutly than his 
wife, his three nieces (then a part of his family), 
and Mr. Woodnot, who were the sad witnesses of 
his daily decay ; to whom he would often speak to 
this purpose : " I now look back upon the pleasures 
of my life past, and see the content I have taken 
in beauty, in wit, and music, and pleasant conver- 
sation, are now all past by me like a dream, or as a 
shadow that returns not, and are now all become 



GEORGE HERBERT. lxxix 

dead to me, or I to them ; and I see that as my 
father and generation hath done before me, so I also 
shall now suddenly (with Job) make my bed also 
in the dark; and I praise God I am prepared for 
it ; and I praise him, that I am not to learn patience 
now I stand in such need of it; and that I have 
practised mortification, and endeavoured to die daily 
that I might not die eternally ; and my hope is that 
I shall shortly leave this valley of tears, and be free 
from all fevers and pain ; and which will be a more 
happy condition, I shall be free from sin, and all 
the temptations and anxieties that attend it ; and 
this being past, I shall dwell in the New Jerusalem ; 
dwell there with men made perfect; dwell where 
these eyes shall see my Master and Saviour Jesus ; 
and with him see my dear mother, and all my re- 
lations and friends : — But I must die, or not come 
to that happy place : And this is my content, that 
I am going daily towards it ; and that every day 
which I have lived hath taken a part of my ap- 
pointed time from me ; and that I shall live the less 
time, for having lived this and the day past." — 
These, and the like expressions, which he uttered 
often, may be said to be his enjoyment of heaven 
before he enjoyed it. The Sunday before his death, 
he rose suddenly from his bed or couch, called for 
one of his instruments, took it into his hand, and 

said, 

My God, my God, 

My music shall find thee, 

And ev'ry string 
Shall have his attribute to sing. 



lxxx THE LIFE OF 

And having tuned it, he played and sung : 

The Sundays of man's life, 

Threaded together on time's string, 

Make bracelets to adorn the wife 
Of the eternal glorious King : 

On Sundays heaven's door stands ope ; 
Blessings are plentiful and rife, 

More plentiful than hope.* 

Thus he sung on earth such hymns and anthems 
as the angels, and he, and Mr. Ferrar, now sing in 
heaven. 

Thus he continued meditating, and praying, and 
rejoicing, till the day of his death ; and on that day 
said to Mr. Woodnot, " My dear friend, I am sorry 
I have nothing to present to my merciful God but 
sin and misery ; but the first is pardoned ; and a 
few hours will now put a period to the latter ; for 
I shall suddenly go hence and be no more seen." 
Upon which expression, Mr. Woodnot took occa- 
sion to remember him of the re-edifying Layton 
Church and his many acts of mercy ; to which he 
made answer, saying, " They be good works, if they 
be sprinkled with the blood of Christ, and not other- 
wise." After this discourse he became more rest- 
less, and his soul seemed to be weary of her earthly 
tabernacle ; and this uneasiness became so visible, 
that his wife, his three nieces, and Mr. Woodnot, 
stood constantly about his bed, beholding him 

* See the whole hymn entitled " Sunday/' in Mr. Her- 
bert's " Temple." 



GEORGE HERBERT. lxxxi 

with sorrow, and an unwillingness to lose the sight of 
him whom they could not hope to see much longer. 
As they stood thus beholding him, his wife observed 
him to breathe faintly, and with much trouble; and 
observed him to fall into a sudden agony, which so 
surprised her, that she fell into a sudden passion, 
and required of him to know how he did ? to which 
his answer was, " that he had passed a conflict 
with his last enemy, and had overcome him, by the 
merits of his Master Jesus." After which answer 
he looked up and saw his wife and nieces weeping 
to an extremity, and charged them, if they loved 
him, to withdraw into the next room, and there 
pray every one alone for him ; for nothing but their 
lamentations could make his death uncomfortable." 
To which request their sighs and tears would not 
suffer them to make any reply, but they yielded 
him a sad obedience, leaving only with him Mr. 
Woodnot and Mr. Bostock. Immediately after 
they had left him, he said to Mr. Bostock, " Pray, 
Sir, open that door, then look into that Cabinet, 
in which you may easily find my last Will, and give 
it into my hand :" which being done, Mr. Herbert 
delivered it into the hand of Mr. Woodnot, and 
said, " My old friend, I here deliver you my last 
Will, in which you will find that I have made you 
my sole executor for the good of my wife and 
nieces ; and I desire you to shew kindness to them, 
as they shall need it : I do not desire you to be 
just, for I know you will be so for your own sake : 
g 



lxxxii THE LIFE OF 

but I charge you, by the religion of our friendship, 
to be careful of them." And having obtained Mr. 
Woodnot's promise to be so, he said, " I am now 
ready to die." After which words he said, " Lord, 
forsake me not, now my strength faileth me ; but 
grant me mercy for the merits of my Jesus. And 
now, Lord — Lord, now receive my soul." And with 
those words he breathed forth his divine soul, with- 
out any apparent disturbance, Mr. Woodnot and 
Mr. Bostock attending his last breath, and closing 
his eyes. 

Thus he lived, and thus he died like a saint, 
unspotted of the world, full of alms-deeds, full of 
humility, and all the examples of a virtuous life ; 
which I cannot conclude better, than with this 
borrowed observation : 

All must to their cold graves ; 

But the religious actions of the just 

Smell sweet in death, and blossom in the dust. 

Mr. George Herbert's have done so to this, and 
will doubtless do so to succeeding generations. I 
have but this to say more of him, that if Andrew 
Melvin died before him, then George Herbert died 
without an enemy. I wish (if God shall be so 
pleased) that I may be so happy as to die like him. 

IZ. WA. 



GEORGE HERBERT. lxx 



There is a debt justly due to the memory of 
Mr. Herbert's virtuous wife ; a part of which I 
will endeavour to pay, by a very short account of 
the remainder of her life, which shall follow. 

She continued his disconsolate widow about six 
years, bemoaning herself and complaining that she 
had lost the delight of her eyes ; but more that 
she had lost the spiritual guide for her poor soul ; 
and would often say, " O that I had, like holy 
Mary, the mother of Jesus, treasured up all his 
sayings in my heart ; but since I have not been able 
to do that, I will labour to live like him, that where 
he now is, I may be also." And she would often say 
(as the Prophet David for his son Absalom) " O 
that I had died for him ! " Thus she continued 
mourning, till time and conversation had so mode- 
rated her sorrows, that she became the happy wife 
of Sir Robert Cook, of Highnam, in the county 
of Gloucester, Knight : And though he put a high 
value on the excellent accomplishments of her 
mind and body, and was so like Mr. Herbert, as 
not to govern like a master, but as an affection- 
ate husband; yet she would, even to him, often 
take occasion to mention the name of Mr. George 
Herbert, and say, " that name must live in her 
memory, till she put off mortality." — By Sir Robert 
she had only one child, a daughter, whose parts 
and plentiful estate make her happy in this world, 



lxxxiv LIFE OF GEORGE HERBERT. 

and her well using of them gives a fair testimony 
that she will be so in that which is to come. 

Mrs. Herbert was the wife of Sir Robert eight 
years, and lived his widow about fifteen ; all which 
time she took a pleasure in mentioning and com- 
mending the excellencies of Mr. George Herbert. 
She died in the year 1663, and lies buried at High- 
nam; Mr. Herbert in his own Church, under the 
altar, and covered with a gravestone without any 
inscription. 

This Lady Cook had preserved many of Mr. 
Herbert's private writings, which she intended to 
make public, but they and Highnam House were 
burnt together, by the late rebels, and so lost to 
posterity. 

I. W. 



APPENDIX. 

The following Notices of Herbert by Izaak Walton are 
extracted from his other works, 

FOR the life of that great example of holiness Mr. George 
Herbert, I profess it to be so far a free-will offering, 
that it was writ chiefly to please myself, but yet not without 
some respect to posterity : for though he was not a man that 
the next age can forget, yet many of his particular acts and 
virtues might have been neglected, or lost, if I had not col- 
lected and presented them to the imitation of those that shall 
succeed us : for I humbly conceive writing to be both a safer 
and truer preserver of men's virtuous actions than tradition : 
especially as it is managed in this age. And I am also to 
tell the reader, that though this life of Mr. Herbert was not 
writ by me in haste, yet I intended it a review before it 
should be made public; but that was not allowed me, by 
reason of my absence from London when it w r as printing : 
so that the reader may find in it some mistakes, some double 
expressions, and some not very proper, and some that might 
have been contracted, and some faults that are not justly 
chargeable upon me, but the printer; and yet I hope none 
so great as may not, by this confession, purchase pardon 
from a good natured reader. 

Walton to the Reader — Collected Lives, 8vo. 1670. 

From the Life of Dr. Donne. 
And in this enumeration of his friends, though many 
must be omitted ; yet that man of primitive piety, Mr. 
George Herbert, may not: I mean that George Herbert, 
who was the author of" The Temple, or Sacred Poems and 
Ejaculations," a book, in which, by declaring his own spiri- 



lxxxvi APPENDIX. 

tual conflicts, he hath comforted and raised many a dejected 
and discomposed soul, and charmed them into sweet and 
quiet thoughts; a book, by the frequent reading whereof, 
and the assistance of that Spirit that seemed to inspire the 
author, the reader may attain habits of peace and piety, and 
all the gifts of the Holy Ghost and Heaven, and may by 
still reading, still keep those sacred fires burning upon the 
altar of so pure a heart, as shall free it from the anxieties of 
the world, and keep it fixed upon things that are above. 
Betwixt this George Herbert and Dr. Donne there was a 
long and dear friendship, made up by such a sympathy of 
inclinations, that they coveted and joyed to be in each 
other's company; and this happy friendship was still main- 
tained by many sacred endearments, of which that which 
followeth may be some testimony. 

TO MR. GEORGE HERBERT, 

SENT HIM WITH ONE OF MY SEALS OF THE ANCHOR AND CHRIST. 

A sheaf of snakes used heretofore to be my seal, which is the 
crest of our poor family. 

Qui prius assuetus serpentum fasce tabellas 
Signare, hsec nostra symbola parva domus 
Adscitus domui domini. 

Adopted in God's family, and so 
My old coat lost, into new arms I go. 
The cross my seal in baptism spread below, 
Does by that form into an anchor grow. 
Crosses grow anchors, bear as thou shouldst do 
Thy cross, and that cross grows an anchor too. 
But he that makes our crosses anchors thus, 
Is Christ, who there is crucify'd for us. 
Yet with this I may my first serpents hold ; 
(God gives new blessings, and yet leaves the old) 
The serpent may, as wise, my pattern be, 
My poison, as he feeds on dust, that's me. 






APPENDIX. bxivii 

And, as be rounds the earth to murder, sure 

He is my death ; but on the cross my cure. 

Crucify nature then ; and then implore 

All grace from him, crucify'd there before. 

When all is cross, and that cross anchor grown, 

This seal's a catechism, not a seal alone. 

Under that little seal great gifts I send, 

Both works and prayers, pawns and fruits of a friend. 

Oh may that saint that rides on our great seal, 

To you that bear his name large bounty deal. 

JOHN DONNL. 
IN SACRAM ANCHORAM PISCATORIS, 

GEORGE HERBERT. 

Quod Crux nequibat fixa clavique additi, 
Tenere Christum scilicet ne ascenderet, 
Tuive Christum 

Although the cross could not Christ here detain, 
When nail'd unto't, but he ascends again ; 
Nor yet thy eloquence here keep him still, 
But only whilst thou speak'st, this anchor will : 
Nor canst thou be content, unless thou to 
This certain anchor add a seal, and so 
The water and the earth, both unto thee 
Do owe the symbol of their certainty. 
Let the world reel, we and all ours stand sure, 
This holy cable's from all storms secure. 

GEORGE HERBERT. 

In the Complete Angler. Chap, 1. 

But, Sir, lest this discourse may seem tedious, I shall 
give it a sweet conclusion out of that holy poet, Mr. George 
Herbert, his divine contemplations on God's providence. 

Lord ! who hath praise enough, &c* 

* Poems, p. 119. 



Ixxxviii 



APPENDIX. 



In the Complete Angler, Chap, V. 

Pise, And now, scholar ! my direction for fly-fishing is 
ended with this shower, for it has done raining. And now 
look about you, and see how pleasantly that meadow looks ; 
nay, and the earth smells as sweetly too. Come let me tell 
you what holy Mr. Herbert says of such days and flowers 
as these ; and then we will thank God that we enjoy them ; 
and walk to the river and sit down quietly, and try to catch 
the other brace of trouts. 

" Sweet day ! so cool, so calm, so bright.''* 

Ven. I thank you, good master ! for your good direction 
for fly-fishing ; and for the sweet enjoyment of the pleasant 
day, which is, so far, spent without offence to God or man. 
And I thank you, for the sweet close of your discourse with 
Mr. Herbert's verses ; who, I have heard, loved angling, 
and I do the rather believe it, because he had a spirit suit- 
able to anglers, and to those primitive Christians that you 
love, and have so much commended. 

Pise. Well, my loving Scholar \ and I am pleased to 
know that you are so well pleased with my direction and 
discourse. And since you like these verses of Mr. Her- 
bert's so well — let me tell you, what a reverend and learned 
divine [Ch. Harvie] that professes to imitate him, and has 
indeed done so most excellently, hath writ of our book of 
Common Prayer ; which I know you will like the better, 
because he is a friend of mine, and I am sure no enemy to 
angling. 

" What! Pray'rbyth'book? and common? Yes; why not? I** 



* Poems, p. 87. 



t Poems, p. 231. 



A PREFATORY VIEW OF THE LIFE 

AND VIRTUES OF THE AUTHOR, AND EXCEL- 
LENCIES OF THIS BOOK.* 

To the Christian, more designedly, to the clergy-reader of 
the same time, and rank, and mind, and in like condition 
with the Epistler. Grace, &c. and recovery, and profit 
by the ensuing tract. 

My poor and dear Brother, 

DO not expect (I humbly beseech thee) the 
high and glorious titles of companion in tri- 
bulation, and in the patience of Jesus, &c. I could 
most willingly (if I thought that I could truly) give 
thee them ; knowing, that what lustre I cast upon 
thee, would by rebound, light upon myself. But 
my mouth is stopped : Let God be true, and the 
justice of God be justified. 

1. The reading of those piercing Scriptures, 1 
Sam. chap. ii. and hi. Jer. xxiii. Ezek. hi. and xxxiii. 
Hos. iv. Mai. ii. 2. The view of this ensuing 
tract ; which (me thinks) is not a book of thirty- 
seven chapters, but a bill of seven times thirty- 
seven indictments against thee and me : a strange 
speculum sacerdotale ; in its discovery (me thinks) 
something resembling the secret of the holy Urim : 
As if this good Bezaleel had invented a living, pure 

* By the Reverend Barnabas Oley ; prefixed to the first 
edition of the Country Parson, printed 1652. 



xc OF THE LIFE OF 

looking-glass, in most exact proportions of beauty, 
that should both present itself as a body of un- 
blemished perfections, and shew all the beholder's 
deformities at once : that should shew thee both 
Aaron in the Holy of Holies, before the Mercy- 
Seat, in all his pure ornaments : and Hophni or 
Phineas, ravening for their fees of flesh, and wal- 
lowing in their lust at the door of the Tabernacle. 
3. The reflecting on common conversation in the 
day of our prosperity, and the paralleling the book 
of mine own conscience with the author's book (in 
both which I find myself [not to say thee] written 
highly defective in every duty the good man com- 
mends, and not a little peccant in every particular 
taxed by him.) These three have convinced, and 
even enforced me to confess, that I am sure mine 
(and, I fear, thy) sufferings are not the mere suf- 
ferings of pure and perfect martyrs, but of grievous 
transgressors. Not only under the rods of God's 
just judgment, but the scorpions of his heavy dis- 
pleasure, fierce wrath, and sore indignation. Not 
only from the smoking of God's jealousy, or the 
sparks of his anger, but the flames of his furnace, 
(heat seven times more than ever,) yea, even from 
the furiousness of the wrath of God. Psalm lxxviii. 
50. 

God's sinking the gates, his destroying the walls, 
his slighting the strong holds of Zion ; his polluting 
the kingdom, his swallowing the palaces, his cut- 
ting off the horn of Israel : God's hating our feasts, 
his abominating our sabbaths, his loathing our 



GEORGE HERBERT. 



solemnities, Esa. i. God's forgetting his foot- 
stool, his abhorring his sanctuary, his casting off 
his altar, are (to me) signs that the glory of God 
is departed to the mountain, Ezek. xi. 23. That 
God hath in the indignation of his anger despised 
the king and the priest, Lam. ii. It must be ac- 
knowledged sure ! that the hand of God hath gone 
out against us, more than against others of our 
rank at other times ; at least, that God hath not 
restrained violence against us, so as he did that 
against those of our profession in the days of old : 
The portion of the Egyptian priests (that served 
the ox, the ape, and the onion,) escaped sale in 
time of the famine. Learned Junius (in his Aca- 
demia, chap, iv.) says, that the Philistines spared 
the schools of the prophets in their wars with Is- 
rael : and that the Phoenicians, Chaldeans, and 
Indians were tender over such places : Thus then 
did God restrain the spirits of princes : yet that 
God (who in his own law, Lev. xxv. 32, gave the 
Levites a special privilege of redeeming lands (sold 
by themselves) at any time, when other tribes were 
limited to a set time) hath not stayed the madness 
of the people against us, but that our portions are 
sold unto others, without redemption. 

We must acknowledge that God's word hath 
taken hold of us, Zee. i. 5. That the Lord hath 
devised a device against us, hath watched upon the 
evil, and brought it upon us ; For, under the whole 
heaven hath not been done, as hath been done upon 
Jerusalem, Dan. ix. 14. 



xcii OF THE LIFE OF 

Let us not flatter ourselves presumptuously ! The 
punishment answers the sin, as the wax the seal, 
and as the mould owns the figure : And let us own 
both. It is very dangerous to bless ourselves too 
boldly; God has cursed our blessings, Mai. ii. 2. 
And that he may bless to us our very curses, Let 
us take with us words and say, To the Lord our 
God belong mercies and forgivenesses, and multi- 
plied pardons ; to us shame and confusion, as at 
this day. The most compendious w r ay to get what 
belongs to God, is, to take to ourselves what belongs 
to us. If we would judge ourselves, and every 
man, knowing the plague of his own heart, lay 
God's dealing to heart ; and accepting of our pu- 
nishment, give glory to God, and humble ourselves 
under his mighty hand ; then shall God exalt us, 
and accept us, and take away our reproach. 

If we shall confess our sins, that, like Simeon 
and Levi, we have been brethren in evil, have bro- 
ken the covenant of Levi, have done violence to, 
and been partial in the law, have made ourselves 
vile, and therefore are justly, by God, made con- 
temptible and base before the people, Mai. ii. If 
we shall confess, that we neither understood nor 
valued our high and holy calling as Christians, 
much less as ministers of Christ ; That we did not 
thrive kindly, when Providence had planted and 
watered us in those horns of oil, the two univer- 
sities ; or removed us into country cures, we did 
not fructify (as this book will shew) in any pro- 



GEORGE HERBERT. xciii 

portion to his encouragements, and therefore are 
justly cashiered out of his service, and stript of his 
rewards : God is faithful and just to forgive us : 
For, Job xxxiii. 27, He looks upon men ; if any say, 
I have sinned, I have perverted that which was 
right, and it profited me not ; he will deliver his 
soul from the pit, his life shall see the light. 

And now, let none think, that this confession 
will give advantage to the adversary ; They may 
take, where none is given : They may say, Let the 
Lord be glorified : By their own confession, we 
offend not, though we devour them, because they 
have sinned against the Lord, the habitation of 
justice, Jer. 1. 7. But they will find at last, That 
to forsake the Levite is a sin ; That it is a bitter 
thing to help forward affliction, when God is but 
a little displeased : That Jerusalem will be a cup 
of trembling, and a burdensome stone to every one 
that cries but Down with it. Woe to thee, O Assur, 
the rod of God's anger ; the staff in thine hand is 
God's indignation. Thou, Lord, hast ordained him 
for judgment, and established him for correction ; 
even for our correction, to purify us sons of Levi 
from our dross ; (howbeit, he meaneth not so) and 
by his hand, who punisheth us not only for that 
which is sin, to put on us martyrs' robes ; by that 
contrivance both chastening and covering our sins ; 
as the Persians use their nobles, beating their 
clothes, and saving their persons. 

There can be no credit lost by giving glory to 



xciv OF THE LIFE OF 

God : Did Achan lose anything by confessing that 
God had found him out, and his garment, and his 
wedge ? Hath not Adonibezek got a fame of in- 
genuity, for acknowledging God's art of justicing, 
in that most exact way of counter passion or re- 
taliation? which is so frequent in these times, 
though it is not considered. What lost Luther by 
confessing his personal defects as to God, (though 
he yielded not a jot in his cause, as to men ?) What 
enemy ever upbraided that to him ? or this to the 
ingenuous learned Cajetan? his humble and sea- 
sonable confession upon lasting record in his com- 
ments on the 13th verse of the 5th chapter of Saint 
Matthew's gospel : Ye are the salt — if the salt have 
lost, &c. The French army had taken Rome, 
when he was about that text, and offered great 
abuse to the clergy there. Which he Christianly 
resenting, inserts this passage, We prelates of the 
Church of Rome do at this time find this truth 
verified on us, in a special measure ; being by the 
just judgment of God become a spoil, and a prey, 
and captives, not to infidels, but to Christians ; 
because we, who were chosen to be the salt of the 
earth, Evanuimus, were become light persons, and 
unsavoury, good for nothing but outward ceremo- 
nies, and externa bona, the revenues temporal. 
Hence it is, that both we and this city be trodden 
under foot this sixth of May, 1527. And that ex- 
cellent Charles the Fifth is honourable for no one 
thing more, than for acknowledging the hand of 



GEORGE HERBERT. xcv 

God upon him, both at that pinch which made him 
pant out, Jam me ab omnibus desertum video : 
And upon a lesser occasion than that, namely, when 
his domestics had left him all alone late at night, 
and he would needs hold the candle to Seldius, 
(shewing him the way down the stairs, and up to 
God,) he said ; Thine eyes have seen me environed 
with great armies ; now thou seest me abandoned 
of mine ordinary servants. 1 acknowledge this 
change to come from him with whom is no shadow 
of change, from the mighty hand of God, and I 
will by no means withstand it. And it is reported 
that the Scottish presbyters, sensible of God's hand 
upon them, are at this time making their addresses 
to God, by confession of their sins respectively ; 
God grant that (both we and) they may do it right. 
Though I shall still strive with them about the jus- 
tice of the first cause ; yet about the justness of 
our persons will I not strive w T ith them, nor about 
any other matter, save only who shall confess them- 
selves greater sinners to God. I have silenced 
David, Psal. li, and Ezra, and Nehemiah, and Da- 
niel in their ninth chapters, and cited only these 
to confirm myself (and thee, brother) in this duty 
of giving glory to God in this manner, Et confite- 
antur tibi omnes populi : Even so, true and right- 
eous are thy judgments in all the w r orld, O Lord 
God Almighty ; yea, merciful are they, and far 
below our deservings. 

I hope no man will think, though I speak thus, 



xcvi OF THE LIFE OF 

that I give him leave to construe my words • ma- 
thematically, as if there was not an atom or ri&ir 
of a good man, or man of God in our Church. 
There were divers primitive (and are at this day, 
blessed be God, the Lord make them a thousand 
times more than they are) holy and heavenly souls, 
vessels chosen and fitted for the service of the sanc- 
tuary. I shall be bold to instance in three, who 
died in peace ; few considering (some did) that 
they were taken away from the evil to come, lest 
their eyes should see (what their spirits foresaw) 
what is come on us, on whom the days, not of visi- 
tation only, but of vengeance, even the ends of the 
world are come. 

The first of these was Thomas Jackson, D.D. 
late President of Corpus Christi College in Oxford, 
and sometime Vicar of St. Nicholas church in 
Newcastle upon Tyne ; two places that must give 
account to God for the good they had, or might 
have had by that man ; as all scholars must for his 
neglected works. 

The second was Mr. Nicholas Ferrar, of Little 
Gidding in Huntingtonshire, sometime Fellow 
Commoner, and Fellow of Clare Hall in Cambridge. 

The third was the author of this book, Master 
George Herbert, Fellow of Trinity College, Orator 
of the University of Cambridge, and Rector of Be- 
merton in Wiltshire. All three holy in their lives, 
eminent in their gifts, signal protestants for their 
religion, painful in their several stations, precious 
in their deaths, and sweet in their memories. 



G I.ORGE HERBERT. xcvii 

First, I will give thee a brief of some confront- 
ir^nts common to them all, and then some of their, 
at least this author's proper excellencies apart. 

1. They all had that inseparable lot and sign of 
Christ and Christians, Isa. viii. 18, Heb. ii. 13, 
Luke ii. 34 ; to be signs of contradiction (or spoken 
against) men wondered at, and rated at by the 
world. Doctor Jackson in two particulars suffered 
much. 1. He had like to have been sore shent by 
the Parliament in the year 1628, for tenets in divi- 
nity, I cannot say, so far driven by him, as by some 
men now they are with great applause. His approach 
to unity was very near. Grant me, saith he, but 
these two things, that God has a true freedom in 
doing good, and man a true freedom in doing evil ; 
there needs be no other controversy betwixt the 
opposites in point of providence and predestination. 
Attrib. Ep. Ded. 2. He had an adversary in 
England who writ a book against him, with a title 
not so kindly as might have been devised. It was 
this ; A Discovery of Dr. Jackson's follies : which 
he bound as an ornament upon him (as Job says), 
that is, never answered but in the language of the 
lamb dumb before the shearer, silence and suffer- 
ance. And he had one in Scotland who also girded 
at him, without cause or answer. 

And for Mr. Ferrar, he was so exercised with 
contradictions, as no man that lived so private as 
he desired to do, could possibly be more. I have 
heard him say, valuing (not resenting his own) suf- 

h 



xcvm OF THE LIFE OF 

ferings in this kind, That to fry a faggot, was not 
more martyrdom than continual obloquy. He was 
torn asunder as with mad horses, or crushed be- 
twixt the upper and under millstone of contrary 
reports ; that he was a Papist, and that he was a 
Puritan. What is, if this be not, to be sawn asun- 
der as Esay, stoned as Jeremy, made a drum, or 
tympanised, as other saints of God were? and 
after his death, when by injunction (which he laid 
upon his friends when he lay on his death bed) a 
great company of comedies, tragedies, love hymns, 
heroical poems, &c. were burnt upon his grave, as 
utter enemies to Christian principles and practices 
(that was his brand), some poor people said he was 
a conjurer. 

And for our author (the sweet singer of the 
Temple) though he was one of the most prudent 
and accomplished men of his time, I have heard 
sober men censure him as a man that did not ma- 
nage his brave parts to his best advantage and pre- 
ferment, but lost himself in an humble way ; that 
was the phrase, I well remember it. 

The second thing wherein all three agreed, was 
a singular sincerity in embracing, and transcen- 
dent dexterity in defending the Protestant religion 
established in the church of England. I speak it 
in the presence of God, I have not read so hearty, 
vigorous a champion against Rome (amongst our 
writers of his rank) so convincing and demonstra- 
tive as Dr. Jackson is. I bless God for the con- 
firmation which he hath given me in the Christian 



GEORGE HERBERT. x< ix 

religion against the Atheist, Jew, and Socinian, 
and in the Protestant, against Rome. As also, by 
what I have seen in manuscript of Mr. Ferrar's, 
and heard by relation of his travels over the west- 
ern parts of Christendom ; in which his exquisite 
carriage, his rare parts and abilities of understand- 
ing and languages, his morals more perfect than 
the best, did tempt the adversaries to tempt him, 
and mark him for a prize, if they could compass 
him. And opportunity they had to do this, in a 
sickness that seized on him at Padua, where mighty 
care was had by physicians and others to recover 
his bodily health, with design to infect his soul. 
But neither did their physic nor poison work any 
change in his religion, but rather inflamed him 
with a holy zeal to revenge their charity, by 
transplanting their waste and misplaced zeal (as 
they were all three admirable in separating from 
the vile what was precious in every sect or person 
under heaven) to adorn our Protestant religion, by 
a right renouncing the world with all its profits 
and honours, in a true crucifying the flesh, with 
all its pleasures, by continued temperance, fasting, 
and watching unto prayers. In all which exercises, 
as he far outwent the choicest of their retired men, 
so did he far undervalue these deeds, rating them 
much below such prices as they set upon them. 
Upon this design he helped to put out Lessius, and 
to stir up us ministers to be painful in that excel- 
lent labour of the Lord, catechizing, feeding the 



OF THE LIFE OF 



lambs of Christ : He translated a piece of Lud. 
Carbo ; wherein Carbo confesseth, that the heretics 
(i. e. Protestants) had got much advantage by cate- 
chizing : but the authority at Cambridge suffered 
not that Egyptian jewel to be published. 

And he that reads Mr. Herbert's Poems attend- 
ingly, shall find not only the excellencies of Scrip- 
ture Divinity, and choice passages of the fathers 
bound up in metre ; but the doctrine of Rome also 
finely and strongly confuted; as in the poems, To 
Saints and Angels ; The British Church, Church 
Militant, &c. 

Thus stood they in aspect to Rome and her chil- 
dren on the left hand. As for our brethren that 
erred on the right hand, (Doctor Jackson speaks 
for himself) and Mr. F. though he ever honoured 
their persons (that were pious and learned) and 
always spoke of them with much Christian respect, 
yet would he bewail their mistakes, which (like 
mists) led them in some points back again to those 
errors of Rome which they had forsaken. To in- 
stance in one : He that says, preaching in the pul- 
pit is absolutely necessary to salvation, falls into 
two Romish errors : 1 . That the Scripture is too 
dark ; 2. That it is insufficient to save a man : and 
perhaps a third, advancing the man of Rome, more 
than they intend him, I am sure. But the chief 
aim of Master F. and this author, was to win 
those that disliked our liturgy, catechism, &c. by 
the constant, reverent, and holy use of them : which, 



GEORGE HERBERT. ci 

surely had we all imitated, having first imprinted 
the virtue of these prayers in our own hearts, and 
then studied with passionate and affectionate cele- 
bration, (for voice, gesture, &c.) as in God's pre- 
sence, to imprint them in the minds of the people, 
(as this book teaches,) our prayers had been gene- 
rally as well beloved as they were scorned. And 
for my part, I am apt to think, that our prayers 
stood so long, was a favour by God granted us at 
the prayers of these men, (who prayed for these 
prayers as well as in them :) and that they fell so 
soon, was a punishment of our negligence (and 
other sins), who had not taught even those that 
liked them well, to use them aright ; but that the 
good old woman would absolve, though not so loud, 
yet as confidently as the minister himself. 

Lastly, the blessed Three in One did make these 
three men agree in one point more. That one 
Spirit, which divides to every man gifts as he pleases, 
seems to me to have dropt upon these three elect 
vessels all of them some unction or tincture of the 
spirit of prophecy. Shall I say, I hope, or fear 
Mr. Herbert's lines should be verified ? 

Religion stands on tiptoe in our land, 
Ready to pass to the American strand. 
When height of malice, and prodigious lusts, 
Impudent sinnings, witchcrafts and distrusts 
(The marks of future bane) shall fill our cup 
Unto the brim, and make our measure up : 
AVhen Seine shall swallow Tiber, and the Thames 
By letting in them both, pollutes her streams : 






cii OF THE LIFE OF 

When Italy of us shall have her will, 

And all her kalender of sins fulfill; 

Whereby one may foretell, what sins, next year, 

Shall both in France and England domineer ; 

Then shall religion to America flee : 

They have their times of gospel, even as we. 

My God, thou dost prepare for them a way ; 

By carrying first their gold from them away ; 

For gold and grace did never yet agree, 

Religion always sides with poverty. 

We think we rob them, but we think amiss ; 

We are more poor, and they more rich by this. 

Thou wilt revenge their quarrel, making grace 

To pay our debts, and leave our ancient place 

To go to them ; while that which now their nation 

But lends to us, shall be our desolation. 

I pray God he may prove a true prophet for poor 
America, not against poor England. Ride on, most 
mighty Jesu, because of the word of truth. Thy 
gospel is a light big enough for them and us ; but 
leave us not. The people of thine holiness have 
possessed it but a little while, Isaiah lxiii. 15, &c. 

When some farmers near the place where Master 
Ferrar lived, somewhat before these times, desired 
longer leases to be made them, he intimated, that 
seven years would be long enough, troublous times 
were coming, they might thank God if they enjoyed 
them so long in peace. 

But considering the accustomed modesty of Dr. 
Jackson in speaking of things not certain, I much 
admire that strange appendix to his Sermons, (partly 
delivered before the king) about the signs of the 
times, printed in the year 1637, touching the great 



GEORGE HERBERT. ciii 

tempest of wind which fell out upon the eve of the 
fifth of November, 1636. He was much asto- 
nished at it, and what apprehension he had of it 
appears by these words of his : This mighty wind 
vas more than a sign of the time, tempus ipsum ad- 
nonebat, the very time itself was a sign, and inter- 
prets this messenger's voice better than a linguist, 
as well as the prophets (were any now) could do. 
Both wind and time teach us that truth often men- 
tioned in these meditations. Thus much the reader 
may understand, that though we of this kingdom 
were in firm league with all the nations of the 
earth, yet it is still in God's power, we may fear in 
his purpose, to plague this kingdom by his own 
immediate hand, by this messenger, or by like 
tempests, more grievously than he hath done at any 
time, by the famine, sword, or pestilence, to bury 
many living souls as well of superior as inferior 
rank, in the ruins of their stately houses or meaner 
cottages, &c. 

And what shall be thought of that which fell 
from his pen in his epistle dedicatory of his Attri- 
butes, written November 20, 1627, and printed 
1628, in these words, or more ? If any maintain, 
that all things were so decreed by God before the 
Creation, that nothing since could have fallen out 
otherwise than it hath done ; that nothing can be 
amended that is amiss : I desire leave to oppugn 
his opinion, not only as an error, but as an igno- 
rance, involving enmity to the sw T eet providence of 



civ OF THE LIFE OF 

God ; as a forerunner of ruin to flourishing states 
and kingdoms, where it grows common, or comes 
to full height. 

Was this a conjecture of prudence ? or a censure 
of the physical influence, or of the meritorious 
effect of these tenets ? or rather, a prediction cf 
an event ? Let the reader judge. 

In these they did agree : the sequel will show 
wherein they differed. 

This author, Mr. G. Herbert, was extracted out 
of a generous, noble, and ancient family : his father 
was Richard Herbert of Blache-hall, in Montgo- 
mery, Esq. descended from the great Sir Richard 
Herbert in Edward the Fourth's time; and so his 
relation to the noble family of that name, well 
known. His mother was daughter of Sir Richard 
Newport of Arcoll, who doubtless was a pious 
daughter, she was so good and godly a mother ; she 
had ten children, Job's number, and Job's distinc- 
tion, seven sons; for whose education she went 
and dwelt in the University, to recompense the 
loss of their father, by giving them two mothers. 
And this great care of hers, this good son of hers, 
studied to improve and requite, as is seen in those 
many Latin and Greek verses, the obsequious Pa- 
rentalia, he made and printed in her memory :* 
which though they be good, very good, yet (to 
speak freely even of this man I so much honour) 

* First printed at the end of Dr. Donne's funeral ser- 
mon on her death, preached at Chelsea, 1627, and reprinted 
in this edition. 



GEOR0E HERBERT. I v 

they be dull or dead in comparison of his Temple 
poems. And no marvel; to write those, he made 
his ink with water of Helicon, but these inspira- 
tions prophetical were distilled from above : in those 
are weak motions of nature, in these raptures of 
grace. In those he writ flesh and blood. A frail 
earthly woman, though a mother, but in these he 
praised his heavenly father, the God of men and 
angels, and the Lord Jesus Christ, his master ; 
for so (to quicken himself in duties, and to cut off 
all depending on man, whose breath is in his nos- 
trils) he used ordinarily to call our Saviour. 

I forget not where I left him : he did thrive so 
well there, that he was first chosen fellow of the 
college, and afterward Orator of the University. 
The memorials of him left in the orator's book, 
shew how he discharged the place : and himself in- 
timates, that whereas his birth and spirit prompted 
him to martial achievements, the way that takes 
the town ; and not to sit simpering over a book ; 
God did often melt his spirit, and entice him with 
academic honour, to be content to wear, and wrap 
up himself in a gown, so long, till he durst not 
put it off, nor retire to any other calling. How- 
ever, probably he might, I have heard (as other 
orators), have had a secretary of state's place. 

But the good man, like a genuine son of Levi, 
(I had like to have said Melchisedek) balked all 
secular ways, saw neither father nor mother, child 
nor brother, birth nor friends (save in Christ Jesus), 
chose the Lord for his portion, and his service for 



cvi OF THE LIFE OF 

employment. And he knew full well what he did 
when he received holy orders, as appears by every 
page in this book, and by the poems called Priest- 
hood, and Aaron ; and by this unparalleled vigi- 
lancy which he used over his parish, which made 
him (says that modest author of the Epistle before 
his poems, N. F. who knew him well) a peer to 
the primitive saints, and more than a pattern to his 
own age. 

Besides his parsonage, he had also a prebend in 
the church of Lincoln ; which I think (because he 
lived far from, and so could not attend the duty of 
that place) he would fain have resigned to Master 
Ferrar, and often earnestly sued to him to discharge 
him of it ; but Master F. wholly refused, and di- 
verted or directed his charity (as I take it) to the 
re-edifying of the ruined church of Leighton, where 
the corps of the prebend lay. So that the church 
of England owes to him (besides what good may 
come by this book, towards the repair of us church- 
men in point of morals) the reparation of a church 
material, and erection of that costly piece (of Mo- 
saic or Solomonic work) the Temple, which flou- 
rishes and stands inviolate, when our other mag- 
nificences are desolate and despised. 

These things I have said are high ; but yet there 
is one thing which I admire above all the rest : the 
right managing of the fraternal duty of reproof is 
(methinks) one of the most difficult offices of Chris- 
tian prudence. O Lord! what is then the minis- 



GEORGE HERBERT. 



cvn 



terial ? To do it as we should, is likely to anger 
a whole world of wasps, to set fire on the earth. 
This, I have conjectured, was that which made 
many holy men leave the world, and live in wil- 
dernesses ; which, by the way, was not counted by 
ancients an act of perfection, but of cowardice and 
poor spiritedness : of flight to shade and shelter? 
not of fight in dust and blood, and heat of the day. 
This author had not only got the courage to do 
this, but the art of doing this aright. 

There was not a man in his way (be he of what 
rank he would) that spoke awry (in order to God) 
but he wiped his mouth with a modest, grave, and 
Christian reproof : this was heroical ; adequate to 
that royal law, Thou shalt in any case reprove thy 
brother, and not suffer sin upon him. And that 
he did this, I have heard from true reporters, and 
thou mayst see he had learned it himself, else he 
never had taught it us, as he does in divers pas- 
sages of this book. 

His singular dexterity in sweetening this art, 
thou mayst see in the garb and phrase of his writ- 
ing. Like a wise master builder, he has set about 
a form of speech, transferred it in a figure, as if 
he was all the while learning from another man's 
mouth or pen, and not teaching any. And whereas 
we all of us deserved the sharpness of reproof, 
tXfy^e cltoto/uo^, he saith, he does this, and he 
does that ; whereas, poor men, we did no such thing. 
This dart of his, thus dipped, pierces the soul. 



cviii OF THE LIFE OF 

There is another thing (some will call it a para- 
dox) which I learned from him (and Mr. Ferrar) 
in the managery of their most cordial and Christian 
friendship. That this may be maintained in vigour 
and height without the ceremonies of visits and 
compliments ; yea, without any trade of secular 
courtesies, merely in order to spiritual edification 
of one another in love. I know they loved each 
other most entirely, and their very souls cleaved 
together most intimately, and drove a large stock 
of Christian intelligence together long before their 
deaths ; yet saw they not each other in many years, 
I think, scarce ever, but as members of one uni- 
versity, in their whole lives. 

There is one thing more may be learned from 
these two (I may say these three) also : namely, 
that Christian charity will keep unity of souls, 
amidst great differences of gifts and opinions. There 
was variation considerable in their endowments : 
Doctor Jackson had in his youth (as if he then had 
understood God's calling) laid his grounds carefully 
in arithmetic, grammar, philology, geometry, rhe- 
toric, logic, philosophy, oriental languages, his- 
tories, &c. (yea, he had insight in heraldry and 
hieroglyphics) he made all these serve either as 
rubbish under the foundation, or as drudges and day 
labourers to theology. He was copious and defini- 
tive in controversies of all sorts. Master Ferrar 
was master of the western tongues ; yet cared not 
for criticisms and curiosities. He was also very 



GEORGE HERBERT. oix 

modest in points of controversy, and would scarce 
venture to opine, even in the points wherein the 
world censured him possessed. Our author was of 
a middle temper hetwixt, or a compound of both 
these ; yet having rather more of Master Ferrar in 
him : and to what he had of him, he added the art 
of divine poesy, and other polite learning, which so 
commended him to persons most eminent in their 
time, that Doctor Donne inscribed to him a paper 
of Latin verses in print ; and the Lord Bacon hav- 
ing translated some psalms into English metre, sent 
them with a dedication prefixed, To his very good 
friend, Master George Herbert, thinking that he 
had kept a true decorum in choosing one so fit for 
the argument, in respect of divinity and poesy (the 
one as the matter, the other as the style) that a 
better choice he could not make. 

In sum, to distinguish them by better resem- 
blances out of the Old and New Testament, and an- 
tiquity : methinks Dr. J. has somewhat like the 
spirit of Jeremy, Saint James, and Salvian. Mas- 
ter Herbert like David, and other psalm men, Saint 
John, and Prudentius. Master F. like Esay, Saint 
Luke, and Saint Chrysostom ; yet in this diversity 
had they such a harmony of souls as was admir- 
able. For instance, in one who differed in some 
points from them all, yet in him they so agreed all, 
as that Master F. out of a great liking of the man, 
translated him into English, Master Herbert com- 
mented on him, and commended him to use ; and 



CX OF THE LIFE OF 

Doctor J. allowed him for the press, it was VaU 
desso's 110 Considerations. 

It would swell this preface too much to set down 
the several excellencies of our author, his conscien- 
tious expense of time, which he even measured by 
the pulse, that native watch God has set in every 
of us. His eminent temperance, and frugality, 
(the two best purveyors for his liberality and bene- 
ficence) his private fastings, his mortification of 
the body, his extemporary exercises thereof, at the 
sight or visit of a charnel house, where every bone, 
before the day, rises up in judgment against fleshly 
lust and pride ; at the stroke of a passing bell, when 
ancient charity used (said he) to run to church, 
and assist the dying Christian with prayers and 
tears (for sure that was the ground of that custom), 
and at all occasions he could lay hold of possibly, 
which he sought with the same diligence that others 
shun and shift them. Besides his careful (not 
scrupulous) observation of appointed Fasts, Lents, 
and Embers : the neglect and defect of this last, 
he said, had such influx on the children which the 
fathers of the Church did beget at such times, as 
malignant stars are said to have over natural pro- 
ductions; children of such parents, as by fasting 
and prayers, being like Isaac, and Jacob, and 
Samuel; most likely to become children of the 
promise, wrestlers with God, and fittest to wear a 
linen ephod. And with this fasting he imped his 
prayers both private and public : his private must 



GEORGE HERBERT. cxi 

be left to God, who saw them in secret ; his public 
were the morning and evening sacrifice of the 
church liturgy, which he used with conscientious 
devotion, not of custom, but serious judgment; 
knowing, 1. That the sophism used to make people 
hate them, was a solid reason to make men of un- 
derstanding love them ; namely, because taken out 
of the mass book : taken out, but as gold from 
dross, the precious from the vile. The wise re- 
formers knew Rome would cry Schism, schism, and 
therefore they kept all they could lawfully keep, 
being loth to give offence ; as our blessed Saviour, 
being loth to offend the Jews at the great refor- 
mation, kept divers old elements, and made them 
new sacraments and services, as their frequent 
washings he turned into one baptism ; some ser- 
vice of the Passover into the Lord's Supper. 2. 
That the homeliness and coarseness, which also was 
objected, was a great commendation. The lambs 
poor of the flock are forty, for one grounded Chris- 
tian ; proportionable must be the care of the church 
to provide milk ; that is, plain and easy nourish- 
ment for them : and so had our church done, hoping 
that stronger Christians, as they abounded in gifts, 
so they had such a store of the grace of charity, 
as for their weak brethren's sakes to be content 
therewith. 

He thought also that a set liturgy was of great 
use in respect of those without, w r hether erring 
Christians, or unbelieving men. That when we 



cxn OF THE LIFE OF 

had used our best arguments against their errors 
or unbelief, we might show them a form wherein 
we did, and desired they would serve Almighty 
God with us : that we might be able to say, this 
is our church, here would we land you. Thus we 
believe, see the creed. Thus we pray, baptize, 
catechise, celebrate the eucharist, marry, bury, 
intreat the sick, &c. 

These, besides unity, and other accessary bene- 
fits, he thought grounds sufficient to bear him out 
in this practice : wherein he ended his life, calling 
for the church prayers a while before his death, 
saying, None to them, none to them, at once both 
commending them, and his soul to God in them, 
immediately before his dissolution, as some mar- 
tyrs did, Mr. Hullier by name, vicar of Babram, 
burnt to death in Cambridge; who having the 
common-prayer book in his hand instead of a cen- 
ser, and using the prayers as incense, offered up 
himself as a whole burnt sacrifice to God; with 
whom the very book itself suffered martyrdom, when 
fallen out of his consumed hands, it was by the 
executioners thrown into the fire and burnt as an 
heretical book. 

He was moreover so great a lover of church 
music, that he usually called it heaven upon earth, 
and attended it a few days before his death. But 
above all, his chief delight was in the holy scrip- 
tures, one leaf whereof he professed he would not 
part with, though he might have the whole world 



GEORGE HERBKRT. cxiii 

in exchange. That was his wisdom, his comfort, 
his joy, out of that he took his motto, Less than 
the least of all God's mercies. In that he found 
that substance, Christ, and in Christ remission of 
sins, yea, in his blood he placed the goodness of 
his good works. It is a good work, (said he of 
building a church,) if it be sprinkled with the 
blood of Christ. 

This high esteem of the word of life, as it wrought 
in himself a wondrous expression of high reverence, 
whenever he either read it himself, or heard others 
read it, so it made him equally wonder, that those 
which pretended such extraordinary love to Christ 
Jesus, as many did, could possibly give such leave 
and liberty to themselves as to hear that word (that 
shall judge us at the last day,) without any the least 
expression of that holy fear and trembling, which 
they ought to charge upon their souls in private, 
and in public to imprint upon others. 

Thus have I with my foul hands soiled this and 
the other fair pieces, and worn out thy patience : 
yet have I not so much as with one dash of a pen- 
cil, offered to describe that person of his, which 
afforded so unusual a contesseration of elegancies, 
and set of rarities to the beholder ; nor said I any 
thing of his personal relation, as a husband, to a 
loving and virtuous lady ; as a kinsman, master ; 
&c. yet will I not conceal his spiritual love and 
care of servants : teaching masters this duty, to 
allow their servants daily time, wherein to pray 



cxiv OF THE LIFE OF GEORGE HERBERT. 

privately, and to enjoin them to do it ; holding this 
for true generally, that public prayer alone to such 
persons is no prayer at all. 

I have given thee only these lineaments of his 
mind, and thou mayst fully serve thyself of this 
book, in what virtue of his thy soul longeth after. 
His practice it was, and his character it is, his as 
author, and his as object : yet, lo, the humility of 
this gracious man ! he had small esteem of this 
book, and but very little of his poems. Though 
God had magnified him with extraordinary gifts, 
yet said he, God has broken into my study, and 
taken off my chariot wheels, I have nothing worthy 
of God. And even this lowliness in his own eyes, 
doth more advance their worth, and his virtues. 

I have done, when I have besought the reverend 
fathers, some cathedral, ecclesiastical, and acade- 
mical men, (which ranks the modest author meddles 
not with,) to draw ideas for their several orders 
respectively. (Why should papists (as Timpius) 
be more careful or painful in this kind than we ?) 
If it do no other good, yet will it help on in the 
way of repentance, by discovery of former mistakes 
or neglects ; which is the greatest, if not the only 
good that can now probably be hoped for, out of 
this tract : which being writ nigh twenty years 
since, will be less subject to misconstruction. The 
good Lord prosper it according to the pious intent 
of the author, and hearty wishes of the prefacer; 
who confesses himself unworthy to carry out the 
dunor of God's sacrifices. 



cxv 






PREFACE TO THE CHRISTIAN READER; 

COxVSISTING OF SIX PARAGRAPHS.* 
[By the Rev. Barnabas Oley.] 

§ 1. ~|\/T Y design in this Preface to this impression, is, first, 
-LtJL to own that which I made to the first, that came 
forth, Anno Domini 1 652 ; and to bless God for giving me that 
portion of ingenuity, to imitate Ezra the scribe, Nehemiah the 
governor, and Daniel the prophet, by giving God the glory 
of his justice, in bringing upon us those evils which we 
then suffered, and that degree of courage, in that day, when 
violence was at the height, to tell the instruments of cruelty, 
the immediate causes of those evils ; that God had also rods 
in store for them; and that from the ruins of that church 
they had pulled down, a heavy stone would fall upon them- 
selves, and bruise them. 

£ 2. Secondly, To do a piece of right, an office of justice 
to the good man that was possessor of the Manuscript of 
this book, and transmitted it freely to the stationer who first 
printed it, merely upon design to benefit the clergy, and in 
them the church of England. He was Mr. Edmund Dun- 
con, rector of Fryarn-Barnet, in the county of Middlesex, 
brother to Dr. Eleazar Duncon, and Mr. John Duncon, two 
very learned and worthy persons, and great sufferers, who 
both died before the miracle of our happy restoration : and 
were happy in that they lived not to see such ostentation of 
sin and ingratitude, as some since have made, as if they had 
been delivered from slavery under the tyrant, that they 
might with more liberty yield themselves servants to sin, 
under the tyranny of satan. 

§ 3. Thirdly, To tell some of my thoughts for their good, 
unto my younger conforming brethren, (as for mine elder, 
dignitaries, and our fathers in God, I look upon them as 
judges, how I demean myself in this matter.) I say, to tell 

* First printed with the second edition of the Countrv 
Parson, 1671, and somewhat enlarged in the third edition, 
167 d, from which this is reprinted. 



CXV1 A PREFACE 

them, first, what an halcyonian calm, a blessed time of peace, 
this church of England had for many years, above all the 
churches in the world besides : (God grant that they may 
live to see the like :) at the very Ak^lyj of which time, when 
the king, St. Charles of Blessed Memory, and the good 
Archbishop of Canterbury (with others) were endeavouring 
to perfect the clergy in regularity of life, uniformity of offi- 
ciating, and all variety of learning ; then did schism, faction, 
and jealousy kindle that fire which destroyed both church 
and state : and when they had done so, did cunningly cry 
out upon such, who laboured most to quench it, as if those 
very men had been the only, or the chief incendiaries. It is 
meet that the younger clerks be reminded of this ; because a 
considerable number of them, who be now admitted into holy 
orders, and inducted into livings, were not born before the 
troubles broke forth, (which was about the year 1 638). These 
men therefore shall do well to acquaint themselves with the 
most exact and impartial histories of the last past forty years, 
wherein, there have been the strangest revolutions that ever 
happened in England in such a space of time. This is re- 
quisite to enable them to teach the people of this land 
(where all things are forgotten) what use they ought to 
make, of God's mercies before, of his judgments in the 
wars, and after them also ; of the great plague in the year 
1665 ; of the Dutch war in the same year, and in the year 
1672, &c. ; and of his contending by fire with the nation, 
when London (the representative of the whole kingdom) 
was burnt in the year 1666. And secondly, to tell them, 
what he that has but half an eye may easily foresee, that 
the effect of publishing this book, will be in no mediocrity. 
It will do either exceeding great good to the clergy, or ex- 
ceeding much prejudice. Much good, if it work so upon 
the clergy, as effectually to persuade them to conform to 
that holy character delineated in the book ; otherwise, it will 
produce much prejudice, by framing so perfect an idea of a 
curate of souls, in the minds of the laity, and by erecting 
such a great expectation and desire, that he, who takes care 
of theirs, be exactly such an one as this book has described ; 
that if herein they be frustrated, all will be sorry, some will 
murmur and rage, others will perhaps forsake their parish- 
church, if not the English: Deus avertat. 

The portraiture of virtue in general displayed by elo- 
quence, is very amiable. But perfections proper to any of 
the three grand vocations, (especially, that of the clergy, 
daily attendants on the Holy One). The more accurately 
their characters be imprinted in the minds of others, the 



TO THE CHRISTIAN READER. cxvii 

more despicable do they render the professors that want 
them. And the ordinary sort of people (which are the most) 
will wrest the defects of the man upon the profession, and, 
at the next remove, upon the best accomplished professors. 

This consideration gives me the cue, to insert here a most 
passionate request, which 1 tender to the younger clergy, 
by the mercies of God, by the meekness and gentleness of 
Christ, (of whose eternal priesthood they have a share,) and 
by the preciousness of their own, and other souls committed 
to their charge, that they will seriously consider, whether 
my last conjecture be not more than probable: if they think 
it so, there will be less need to intreat them to forecast, or 
bethink themselves, what a stock of learning and prudence, 
the occasions of these times (conference with sectaries and 
disputation with papists) will require : what a habit of 
gravity in attire, and of retiredness in conversation, is neces- 
sary to make a clergyman exemplary to the loose and vain 
conversation of these days : what an adult degree of virtue 
and godliness it must be, that must withstand the incursion 
of profaneness in this age. And there will not be so much 
need to beseech them, to buy fathers, councils, and other 
good classic books ; to mortify the flesh with study, fasting, 
and prayer, and to do every thing becoming a curate of souls, 
using this book, as a looking glass, to inform them what is 
decent. 

§ 4. In this fourth paragraph I intend an address to our 
non-conforming brethren, both to those that are out of pa- 
rochial cures, and to those that having benefices, conform 
with duplicity of mind, and do as little as they can. I beg 
leave to tell them (and desire them to believe that I doit in 
all sincere humility and charity) — 

First, That all the clergy of mine acquaintance, and I verily 
believe, all the old clergy of the nation, as well as my 
poor self, and many of the younger, do long to see ourselves 
and our younger brethren conform to that idea of a clerk, 
which the noble holy Herbert hath portrayed in this book. 

Secondly, That what dissimilitude is found in the younger 
clergy, is partly occasioned by that disturbance which the 
late wars made in the universities. 

Thirdly, They therefore have the greatest reason imagi- 
nable to come in with speed, and join cordially in helping 
to repair those breaches in the church (which they first 
made) at which, swarms of sectaries have entered in amongst 
us, and too many others have eloped out into the church of 
Home. 

1 do verily believe, that the best amongst them would 



cxviii A PREFACE 

think it a rich blessing to see both church and state in such 
condition as they were in before themselves moved towards 
a change. And if all the presbyterians would first seriously 
reflect upon the issues of their attempts ; the death of the 
king, the best of princes, of the Archbishop of Canterbury, 
of the Lords Strafford and Montrose, four persons most wor- 
thy to live (as Josephus says of those Jews whom the 
Zealots slew in Jerusalem ;) and all the blood spilt, and 
treasure spent in the wars : 

Secondly, Upon the sudden total disappointment of their 
whole design : 

Thirdly, Upon the manifested falseness of that calumny 
cast upon the good old bishops, and clergy, as if they meant 
to bring in popery, (for the increase of which, the presby- 
terians have given great opportunity, though they did not 
intend it:) 

Fourthly, Upon the sad corruption of manners, that broke 
in upon the demolition of government : 

Fifthly, Upon the apostasy from the church, and violent 
inundation of sects: methinks they should not think it 
enough, to wipe their mouths, and wash their hands, and 
say, We meant well; we intended the glory of God, &c. 
but to bring forth fruits, meet for penitents; that is, because 
they made havoc of the church, to labour more abundantly 
to repair it, and to do this with speed, and in sincerity. 

§ 5. This fifth paragraph contains a friendly prosopopaeia 
or apostrophe to T. B. the author of a book intituled, The 
grounds and occasions of the contempt of the clergy : if the 
author had subscribed his name, I might perhaps have said 
to him what I here write. Sir, I am sorry that that wit of 
yours is not under the conduct of more wisdom. You have 
reproved divers things worthy of reproof; but in a manner 
worthy to be reproved : i. e. scoptice, sarcastice, with wit 
satirical ; not with that gravity wherewith such faults ought 
to be reproved : like one puffed up, and not like a mourner. 

You have rightly pitched upon two sluices that let into 
the church men not rightly qualified. 1. Promiscuous ad- 
mission into the universities. 2. Indiscriminate or prae- 
properous ordinations; which latter is often but a conse- 
quent of the former. For after admission, and twelve terms, 
a degree, and letters testimonial do too usually follow of 
course. And the bishop will in charity construe the sub- 
scription of ten or twelve presbyters in a college, equivalent 
to the imposition of so many hands with him in ordination. 
Except he do as Bishop Wren, lord bishop of Ely, used 
most carefully to do, never accept a testimonial, unless it 



TO THE CHRISTIAN READER. cxix 

did certify, that the subscribers thought the party qualified 
for holy orders. 

I will suppose that you neither intended to give that of- 
fence which your book has given to divers eminent grave 
and learned men in both universities; nor to yield that nu- 
triment to profaneness which your book hath done. For 
I hear (by those that are sorry for it) that as some things 
in your book were matter of chat in coffee-houses at Cam- 
bridge before it was printed ; so now since it was printed, 
they be matter of pastime in taverns at London, where wit, 
and wine, and profaneness, sport themselves in their own 
deceivings: and make the faults of God's ministers (for 
which, all that fear God, do grieve) the matter of unhallowed 
mirth. Sir, how could you write that descant upon our 
Blessed Saviour's words [weep not for me — :] without min- 
gling- your tears with your ink ! Had you known the author 
you would have pitied him : he was a man of great wit, 
mixed with excess : of a fancy extended to his hurt. 

One of your exceptions, i. e. poverty, is so far from being 
a ground of contempt, that it is a cause of commiseration 
and honour, ab extra, ab intra, of comfort and joy. Aris- 
totle says, he is the best artificer that can make the best shoe 
of that leather that is given him. That minister that hath 
a poor living, and yet lives as well, and does as much good 
as is possibleHo be done by any one that hath no better, shall 
have praise both of God and man. I have not observed 
any one thing (be hither vice) that hath occasioned so much 
contempt of the clergy, as unwillingness to take, or keep, 
a poor living. 

A holy man in a poor living, is in a kingdom : if there 
be a kingdom of heaven upon earth : as I believe, I know, 
there is. It is a thesis that I dare undertake to make good 
against a Jesuit : Status inopis parochi in Ecclesia Angli- 
cana, est perfectior statu cujuslibet monachi in Ecclesia 
Romana. 

There be two main occasions of contempt which you take 
no notice of. The one external, and that is, envy ; a mighty 
engine, which sometimes casts hatred and instruments of 
death: sometimes, bolts of scorn, upon men. Laici sunt 
infensi clericis, is a proverb that holds in the many. It 
daily feeds, partly, upon the patrimony of the church, by 
God's wonderful providence restored to the clergy, and res- 
cued from those that had devoured it : (and I do here, in 
the name of my brethren, acknowledge, that for that mercy, 
and the mean profits of it, we are all accountable to God and 
man :) partly, upon the sedentary lives of churchmen ; be- 



cxx A PREFACE 

cause they do not make tents as St. Paul did, nor hold the 
plow, thresh, or drive trades as themselves do, they think 
them idle persons. 

The other occasion omitted by you (which also affords 
nourishment to envy) is the affectation of gallantry, &c. 

But your defect in assigning real grounds, is recompensed 
with a great excess of instances in a long legend of clerks, 
ol ttoXKol KaTrrjXsvovTeg icai doXovvrsg TrjvXoyov rov Qecv. 
Some of which were dead nigh sixty years ago. I hope 
God has forgiven them : and I beseech Him to prevent the 
like in all that be alive. And I pray you consider what re- 
putation He is like to gain, that in a church having eight 
or nine thousand parishes, and perhaps as many clerks, or 
more, shall make it his business to ravel into sixty years 
backward, (twenty of which were a miserable anarch v) 
and to collect the imprudenter dicta of young and weak 
preachers, to weed their books, and make a composure, 
loathsome to all good men, delightful only to such as make 
a mock of sin. Besides, you have imposed upon the reader, 
by charging the clergy of the church of England, with those 
wild notions which were delivered by fanatics, qualified 
neither with orders nor arts. As for instance, (page 71, 
viz.) that the worm Jacob is a threshing worm, &c. It 
was delivered in Blackfriars Church, London, in the year 
1654, by a fanatic mechanic, who at that tinre was one of 
Colonel Harrison's regiment, one of the late king's mur- 
derers : this is attested by a person of quality, who then was 
an ear-witness. 

Sir, by this time I hope you are willing to consider, 1. 
Whether it had not been better to have thrown a cover of 
silence over all your instances. I will tell you a sad incon- 
venience that comes from the mere relation of the abuses of 
holy scripture, made, either by profane wit, or weak folly. 
They do fiaoavi&iv every pious soul that hears or reads 
them. They infest the memory or fancy, and (as the fowls 
that came down upon Abram's sacrifice) by presenting them- 
selves, trouble a man's mind whilst he is reading the word 
of God, and should only attend to the pure meaning of the 
Spirit. Besides, one relation begets another, and so on, 
still they engender, till profaneness become tradition ; and 
therefore wise men make a conscience of making rehearsal 
of witty applications that wrong the text. 

2. Whether the event have not over-reached your intent. 
The pretence of your book was, to show the occasious ; your 
book is become an occasion of the contempt of God's mi- 
nisters. 



TO THE CHRISTIAN READER. cwi 

Si What service you have done, and what thanks you 
may expect from God, the church, and state, if your book 
shall (by accident only) deter but one ingenuous youth, one 
hopeful gentleman, one noble mail of good and great endow- 
ments, from entering into holy orders; the expedient ap- 
pointed by God for saving souls. 

J Jut blessed be God ! who hath secured the honour of the 
function from being disparaged by the misdemeanours of 
men that officiate in it ; or by the malignity of such as ob- 
serve their failings, with design to revile them. 

Though the vulgar ordinarily do not, yet the nobility and 
gentry do distinguish and abstract the errors of the man, 
from the holy calling, and not think their dear relations de- 
graded by receiving holy orders. 

He that would see a fair catalogue of ancient nobles, who 
were consecrated bishops (well toward the primitive times 
of Christianity) let him read the epistle dedicatory of the 
Rev. Dr. Cave, his book intituled Primitive Christianity. 
And for our late and present times, accept of that which 
here followeth. 

I have read that Henry the Eighth was by his father de- 
signed to the archbishopric of Canterbury, if his brother, 
Prince Arthur, had lived to succeed in the crown. 

Dr. Montague, who was bishop of Winchester, (when I 
was young) was uncle to the lord chamberlain that last died, 
or at least nigh of kindred to his father, who after he past 
through many honourable offices, died president of the king's 
most honourable privy council. 

The old Earl of Westmoreland did dedicate one of his 
sons to God's service in the sanctuary : and he became a 
good example of gravity and piety to those of that calling : 
and, for any thing I know, is so till this day. 

So did the old Lord Cameron, (father to Ferdinando, Lord 
Fairfax,) a son of his ; who was first a regular and sober 
fellow of Trinity College, in Cambridge, and afterwards 
rector of Bolton Percy, in Yorkshire, where he was seques- 
tered (we may well conclude) for his good affection to God 
and the king, if his brother or nephew could not secure 
him. 

There was a brother of the Lord Gray's, of Wark, in 
Cambridge, in my time, who was very studious and virtu- 
ous, and after that entered into holy orders, and took a charge 
of souls upon him, and discharged it as became him. 

The Rev. Dr. Gray, rector of Burbidge, in the county of 
Leicester, was Earl of Kent, about the year of God 1640. 

There be divers persons of noble extraction, which have 






cxxii A PREFACE 

lately entered into holy orders, and are most worthily dig- 
nified and promoted in this church. 

One is, the Right Rev. Dr. Henry Compton, now Lord 
Bishop of Oxon, brother to the Right Hon. Earl of North- 
ampton, that now is, and son to that valiant earl, who was 
slain in the high places of the field, fighting for his God and 
for his king, in the year 1643. 

The Rev. Dr. Greenvill, brother to the Right Hon. the 
Earl of Bath, is another. 

The Right Rev. Dr. Crew, clerk of the closet to his ma 
jesty, now the Right Rev. Lord Bishop of Durham, and 
son to the Right Hon. Lord Crew, is another. 

The Rev. Mr. John North, late fellow of Jesus College, 
and public professor of the Greek tongue, in the university 
of Cambridge, and prebendary of Westminster, son to the 
Right Hon. the Lord North, of Cartledge, is another. 

The Rev. Dr. Brereton, son to the late Lord Brereton, 
of Brereton Green, in Cheshire, is another. 

My hopes that there be more (I pray God make them an 
hundredth times more) noble worthy persons entered into 
holy orders, admonish me, to beg pardon of all such whose 
name I have (not pretermitted, but) omitted, only out of 
a mere negative ignorance, occasioned by my private con- 
dition. 

These noble persons so excellently qualified with virtues, 
learning, and piety, by bringiug along with them into the 
church, the eminency of their birth also, have cast a lustre 
upon the clergy, (as greater stars help to brighten up their 
less shining neighbours) and have advanced their christian 
priesthood to the height it was at, under the law of nature, 
when it was the hereditary honour and prerogative of the 
firstborn, of the chief family, to be the priest of the most 
high God. 

And, surely, these noble persons have shewed (and so 
with all the nobility that follow them shew,) a twofold wis- 
dom in their choice of this holy function. For first, the 
calling gives them better opportunities to get to heaven : 
and secondly, it gives them title to the good things of the 
earth (rectories, donatives, dignities) their portions in the 
church's patrimon}^ which cannot miss them, being doubly 
so well qualified. 

The advantage of doing God service, which height of birth 
gives to a nobleman or gentleman, over what a clerk of lower 
parentage hath, is very considerable. The truth taught by 
them, is sooner believed; a reproof bestowed by them, is 
better received: an example of virtue shewed by them, 






TO THE CHRISTIAN READER, cxxiii 

makes deeper impression, than the same coming from one 
of meaner extraction would do. This observation 1 first 
made, in those two great lights of our church, Dr. Fern, 

Lord Bishop of Chester, who was a knight's son, and Dr. 
Hammond, who was of an ancient family. And the reader 
will observe more in this book, whose author was a person 
nobly descended. 

The wisdom of this land confirms this truth. Our laws 
give that privilege to higher birth, which a man of meaner 
descent must stay, and study, and perform divers exercises 
for, by the space of fourteen years. To be a knight's son, 
horn in wedlock, is as good a qualification for some prefer- 
ments, as to be a batchelor in divinity. 

The example and wisdom of these noble persons, will save 
me the labour of beseeching the other nobility and gentry 
of this kingdom; 1. To think the priesthood a function not 
unworthy of them, or their relations. 2. To look upon the 
patrimony of the church, as a good provision for their own 
dear children. (As it is also for every mother's son of the 
commonalty that is duly qualified.) And, 3. Therefore, that 
it is not only an impious thing, because sacrilege, but also an 
impolitic deed, because destructive of the means of a man's 
own and his children's well being, to wish or desire, much 
more to consent to, or endeavour, the taking away of church 
means devoted to God for the maintenance of such as attend 
his service. 

This address to the nobles has not made me forget T. B. 
I mean to take my leave of him in as friendly a manner as 
I began : and the rather because he intimates a wish, that 
some augmentation of means might be made to the poor 
clergy. A thing that my soul desireth ! and more. I in- 
tend to endeavour it, when, and wherever it lies in my 
power. If I had ^10,000, I would give ,£9000 of it to that 
use. A thing which the cathedral church of Worcester hath 
carefully done : and I know not any cathedral that hath left 
it undone. 

I know, a prebendary of the cathedral church of York, 
that refused ,,£300 fine for renewing a lease of an impropri- 
ation : and chose rather to settle half the clear profits of the 
tithes for an augmentation upon the vicar. And another, 
of another church, that hath settled a tithe that cost ^350 ; 
with divers other instances of this kind. 

He may see, 1 have complied with his wish. I entreat 
him to condescend to an earnest request of mine: that he 
would endeavour, if not to augment the means of the poor 
clergy, yet to recompense the injury his book hath done them. 



cxxiv A PREFACE. 

§ 6. But all this while, do I not forget my self much? and 
the reader more ? I will conclude this Preface with a short 
description of a complete clergyman. 

He is a son, like Samuel, begged of God by his devout 
parents, before he was begotten by them ; and dedicated to 
serve God in his sanctuary before he was born : upon pre- 
supposal of shape and temper of body, of abilities and 
faculties of mind fit for that service : and these allowed for 
such, by men of exquisite judgment ; seasoned in his infancy, 
at home, with piety ; at school, with arts ; accomplished 
with sciences and degrees at the university ; prepared for 
holy orders by prayer and reading, (St. Chrysostom de 
Sacerdotio, St. Gregory's Pastoral, and such other books as 
learned men shall direct). Called by a bishop, or excited 
by a master of a college, or some grave divine to receive 
holy orders. And when he is entered, he governs himself 
by the canons of the church, and best examples of the age. 
In sum, he imitates the author of The Temple, and of this 
book, The Priest to the Temple, the holy Mr. George Her- 
bert. To whom, God assimilate the clergy, and amongst 
them, the most unworthy, 

Barnabas Oley. 



AN ADVERTISEMENT TO THE READER. 

The first edition of this book came out in sad times, (Anno 
Domini 1652,) when violence had gotten the upper hand : 
what here next follows, was then thought meet, to be the 
Preface to it. Now the Almighty, who changeth times and 
seasons, himself abiding unchangeable, having (for his own 
name's sake, and their sakes to whom the former Preface 
was dedicated, who many of them, were fervent intercessors 
for the same) wrought a wonderful deliverance ; it is thought 
fit that it should withdraw, and stand here behind the cur- 
tain, resigning that place to another, that may move the 
reader to thankfulness for that stupendous mercy ; and to 
express it, as by all other possible testifications, so by making 
a right use of this book. 




A PRIEST TO THE TEMPLE; 

OR, THE COUNTRY PARSON, HIS CHARACTER, 
AND RULE OF HOLY LIFE. 

[FIRST PRINTED IN 1652.] 




THE AUTHOR TO THE READER. 

BEING desirous (through the mercy of God) 
to please Him, for whom I am, and live, and 
who giveth me my desires and performances ; and 
considering with myself, that the way to please him, 
is to feed my flock diligently and faithfully, since 
our Saviour hath made that the argument of a 
pastor's love, I have resolved to set down the form 
and character of a true pastor, that I may have a 
mark to aim at : which also I will set as high as I 
can, since he shoots higher that threatens the moon, 
than he that aims at a tree. Not that I think, if a 
man do not all which is here expressed, he presently 
sins, and displeases God, but that it is a good strife 
to go as far as we can in pleasing him, who hath 
done so mu-ch for us. The Lord prosper the inten- 
tion to myself, and others, who may not despise 
my poor labours, but add to those points which I 
have observed, until the book grow to a complete 
pastoral. 

Geo. Herbert. 

1632. 



A PRIEST TO THE TEMPLE. 



CHAPTER THE FIRST. 



OF A PASTOR. 



A PASTOR is the deputy of Christ for the re- 
ducing of man to the obedience of God. This 
definition is evident, and contains the direct steps 
of pastoral duty and authority. For first, man fell 
from God by disobedience. Secondly, Christ is the 
glorious instrument of God for the revoking of man. 
Thirdly, Christ being not to continue on earth, but 
after he had fulfilled the work of reconciliation, to 
be received up into heaven, he constituted deputies 
in his place, and these are priests. And therefore 
St. Paul in the beginning of his Epistles, professeth 
this : and in the first to the Colossians plainly 
avoucheth that he fills up that which is behind 
of the afflictions of Christ in his flesh, for his 
bodys sake, which is the church, wherein is con- 
tained the complete definition of a minister. Out 
of this charter of the priesthood may be plainly 
gathered both the dignity thereof, and the duty : 
the dignity, in that a priest may do that which 



4 A PRIEST TO THE TEMPLE. 

Christ did, and by his authority, and as his vice- 
gerent. The duty, in that a priest is to do that 
which Christ did, and after his manner, both for 
doctrine and life. 



CHAPTER II. 

THEIR DIVERSITIES. 

OF Pastors (intending mine own nation only, and 
also therein setting aside the reverend prelates 
of the church, to whom this discourse ariseth not) 
some live in the universities, some in noble houses, 
some in parishes residing on their cures. Of those 
that live in the universities, some live there in 
office, whose rule is that of the apostle : Romans 
xii. 6. Having gifts differing according to the 
grace that is given to us, whether prophecy, Jet 
us prophesy according to the proportion of faith; 
or ministry, let us wait on our ministering ; or 
he that teacheth, on teaching, &c. he that ruleth 
let him do it with diligence, &c. Some in a pre- 
paratory way, whose aim and labour must be not 
only to get knowledge, but to subdue and mortify 
all lusts and affections : and not to think, that 
when they have read the fathers, or schoolmen, a 
minister is made, and the thing done. The greatest 
and hardest preparation is within : for, Unto the 
ungodly, saith God, Why dost thou preach my 
laws, and takest my covenant in thy mouth? 



A PRIEST TO THE TEMPLE. 5 

Psalm 1. 16. Those that live in noble houses arc 
called chaplains, whose duty and obligation being 
the same to the houses they live in, as a parson's 
to his parish, in describing the one (which is in- 
deed the bent of my discourse) the other will be 
manifest. Let not chaplains think themselves so 
free, as many of them do, and because they have 
different names, think their office different. Doubt- 
less they are parsons of the families they live in, 
and are entertained to that end, either by an open, 
or implicit covenant. Before they are in orders, 
they may be received for companions, or dis- 
coursers ; but after a man is once minister, he 
cannot agree to come into any house, where he 
shall not exercise what he is, unless he forsake his 
plough, and look back. Wherefore they are not to 
be over-submissive, and base, but to keep up with 
the lord and lady of the house, and to preserve a 
boldness with them and all, even so far as reproof 
to their very face, when occasion calls, but season- 
ably and discreetly. They who do not thus, while 
they remember their earthly lord, do much forget 
their heavenly ; they wrong the priesthood, neglect 
their duty, and shall be so far from that which they 
seek with their over-submissiveness, and cringing, 
that they shall ever be despised. They who for 
the hope of promotion neglect any necessary admo- 
nition, or reproof, sell (with Judas) their Lord and 
Master. 



6 A PRIEST TO THE TEMPLE. 

CHAPTER III. 

THE PARSON'S LIFE. 

THE Country Parson is exceeding exact in his 
life, being holy, just, prudent, temperate, 
bold, grave, in all his ways. And because the two 
highest points of life, wherein a Christian is most 
seen, are patience, and mortification ; patience in 
regard of afflictions, mortification in regard of lusts 
and affections, and the stupifying and deading of all 
the clamorous powers of the soul, therefore he hath 
thoroughly studied these, that he may be an abso- 
lute master and commander of himself, for all the 
purposes which God hath ordained him. Yet in 
these points he labours most in those things which 
are most apt to scandalize his parish. And first, 
because country people live hardly, and therefore 
as feeling their own sweat, and consequently know- 
ing the price of money, are offended much with 
any, who by hard usage increase their travail, the 
country parson is very circumspect in avoiding all 
covetousness, neither being greedy to get, nor nig- 
gardly to keep, nor troubled to lose any worldly 
wealth ; but in all his words and actions slighting, 
and disesteeming it, even to a wondering, that the 
world should so much value wealth, which in the 
day of wrath hath not one dram of comfort for us. 
Secondly, because luxury is a very visible sin, the 



A PIIIEST TO T1IK TEMPLE. 



parson is very carefal to avoid all the kinds thereof, 
but especially that of drinking, because it is the 
most popular vice ; into which if he come, he pros- 
titutes himself both to shame, and sin, and by 
having fellowship with the unfruitful works of 
darkness, he disableth himself of authority to re- 
prove them : for sins make all equal, whom they 
find together ; and then they are worst, who ought 
to be best. Neither is it for the servant of Christ 
to haunt inns, or taverns, or alehouses, to the dis- 
honour of his person and office. The parson doth 
not so, but orders his life in such a fashion, that 
when death takes him, as the Jews and Judas did 
Christ, he may say as he did, I sat daily with you 
teaching in the temple. Thirdly, because country 
people (as indeed all honest men) do much esteem 
their word, it being the life of buying and selling, 
and dealing in the w T orld ; therefore the parson is 
very strict in keeping his word, though it be to his 
own hindrance, as knowing, that if he be not so, 
he will quickly be discovered and disregarded : nei- 
ther will they believe him in the pulpit, whom they 
cannot trust in his conversation. As for oaths, and 
apparel, the disorders thereof are also very manifest. 
The parson's yea is yea, and nay, nay ; and his 
apparel plain, but reverend, and clean, without spots, 
or dust, or smell ; the purity of his mind breaking 
out, and dilating itself even to his body, clothes, and 
habitation. 



A PRIEST TO THE TEMPLE. 

CHAPTER IV. 

THE PARSON'S KNOWLEDGE. 



THE Country Parson is full of all knowledge 
They say, it is an ill mason that refuseth any 
stone : and there is no knowledge, but, in a skilful 
hand, serves either positively as it is, or else to 
illustrate some other knowledge. He condescends 
even to the knowledge of tillage, and pasturage, 
and makes great use of them in teaching, because 
people, by what they understand, are best led to 
what they understand not. But the chief and top 
of his knowledge consists in the book of books, 
the storehouse, and magazine of life and comfort, 
the Holy Scriptures. There he sucks, and lives. 
In the Scriptures he finds four things; precepts 
for life, doctrines for knowledge, examples for il- 
lustration, and promises for comfort : these he hath 
digested severally. But for the understanding of 
these; the means he useth are first, a holy life, 
remembering what his Master saith, that if any 
do God's will, he shall know of the doctrine, 
John vii. and assuring himself, that wicked men, 
however learned, do not know the Scriptures, be- 
cause they feel them not, and because they are not 
understood but with the same Spirit that writ them. 
The second means is prayer, which if it be necessary 
even in temporal things, how much more in things 



A PRIEST TO THE TEMPLE. 9 

of another world, where the well is deep, and we 
have nothing of ourselves to draw with ? Where- 
fore he ever begins the reading of the Scripture 
with some short inward ejaculation, as, Lord, open 
mine eyes, that I may see the wondrous things of 
thy law, &c. The third means is a diligent col- 
lation of Scripture with Scripture. For all truth 
being consonant to itself, and all being penned by- 
one and the self-same Spirit, it cannot be, but that 
an industrious, and judicious comparing of place 
with place, must be a singular help for the right 
understanding of the Scriptures. To this may be 
added the consideration of any text with the cohe- 
rence thereof, touching w T hat goes before, and what 
follows after, as also the scope of the Holy Ghost. 
When the apostles would have called down fire from 
heaven, they were reproved, as ignorant of what 
spirit they were. For the law required one thing, 
and the gospel another : yet as diverse, not as re- 
pugnant : therefore the spirit of both is to be con- 
sidered, and weighed. The fourth means are com- 
menters and fathers, who have handled the places 
controverted, which the parson by no means refuseth. 
As he doth not so study others, as to neglect the 
grace of God in himself, and what the Holy Spirit 
teacheth him ; so doth he assure himself, that God 
in all ages hath had his servants, to whom he hath 
revealed his truth, as well as to him ; and that as 
one country doth not bear all things, that there 
may be a commerce ; so neither hath God opened, 









10 A PRIEST TO THE TEMPLE. 

or will open all to one, that there may be a traffic 
in knowledge between the servants of God, for 
the planting both of love and humility. Where- 
fore he hath one comment at least upon every book 
of Scripture, and ploughing with this, and his own 
meditations, he enters into the secrets of God 
treasured in the Holy Scripture. 



CHAPTER V. 

THE PARSON'S ACCESSARY KNOWLEDGES. 

THE Country Parson hath read the fathers 
also, and the schoolmen, and the later writers, 
or a good proportion of all, out of all which he hath 
compiled a book, and body of divinity, which is the 
storehouse of his sermons, and which he preacheth 
all his life ; but diversely clothed, illustrated, and 
enlarged. For though the world is full of such 
composures, yet every man's own is fittest, readiest, 
and most savoury to him. Besides, this being to 
be done in his younger and preparatory times, it 
is an honest joy ever after to look upon his well- 
spent hours. This body he made by way of ex- 
pounding the church catechism, to which all divi- 
nity may easily be reduced. For it being indiffe- 
rent in itself to choose any method, that is best to 
be chosen, of which there is likeliest to be most 
use. Now catechiziug being a work of singular, 
and admirable benefit to the church of God, and a 



A PRIEST TO THE TEMPLE. 



11 



thing- required under canonical obedience, the ex- 
pounding of our catechism must needs be the most 
useful form. Yet hath the parson, besides this la- 
borious work, a slighter form of catechizing, fitter 
for country people ; according as his audience is, 
so he useth one, or other; or sometimes both, if 
his audience be intermixed. He greatly esteems 
also of cases of conscience, wherein he is much 
versed. And indeed, herein is the greatest ability 
of a parson to lead his people exactly in the ways 
of truth, so that they neither decline to the right 
hand nor to the left. Neither let any think this a 
slight thing. For every one hath not digested, 
when it is a sin to take something for money lent, 
or when not ; when it is a fault to discover ano- 
ther's fault, or when not ; when the affections of 
the soul in desiring and procuring increase qf 
means, or honour, be a sin of covetousness or 
ambition, and when not ; when the appetites of 
the body in eating, drinking, sleep, and the plea- 
sure that comes with sleep, be sins of gluttony, 
drunkenness, sloth, lust, and when not, and so in 
many circumstances of actions. Now if a shep- 
herd know not which grass will bane, or which 
not, how is he fit to be a shepherd? Wherefore 
the parson hath thoroughly canvassed all the par- 
ticulars of human actions, at least all those which 
he observeth are most incident to his parish. 



12 A PRIEST TO THE TEMPLE. 

CHAPTER VI. 

THE PARSON PRAYING. 






THE Country Parson when he is to read divine 
services, composeth himself to all possible 
reverence ; lifting up his heart and hands and eyes, 
and using all other gestures, which may express a 
hearty, and unfeigned devotion. This he doth, 
first, as being truly touched and amazed with the 
majesty of God, before whom he then presents 
himself; yet not as himself alone, but as presenting 
with himself the whole congregation ; whose sins 
he then bears, and brings with his own to the 
heavenly altar to be bathed, and washed in the 
sacred laver of Christ's blood. Secondly, as this is 
the true reason of his inward fear, so he is con- 
tent to express this outwardly to the utmost of his 
power; that being first affected himself, he may 
affect also his people, knowing that no sermon moves 
them so much to reverence, which they forget 
again, when they come to pray, as a devout be- 
haviour in the very act of praying. Accordingly 
his voice is humble, his words treatable, and slow ; 
yet not so slow neither, as to let the fervency of 
the supplicant hang and die between speaking, 
but with a grave liveliness, between fear and zeal, 
pausing yet pressing, he performs his duty. Be- 
sides his example, he having often instructed his 



A PRIEST TO THE TEMPLE. 13 

people how to carry themselves in divine service, 
exacts of them all possible reverence, by no means 
enduring either talking, or sleeping, or gazing, or 
leaning, or half-kneeling, or any undutiful beha- 
viour in them, but causing them, when they sit, 
or stand, or kneel, to do all in a straight, and 
steady posture, as attending to what is done in the 
church, and every one, man and child, answering 
aloud both Amen, and all other answers, which 
are on the clerk's and people's part to answer ; 
which answers also are to be done not in a hud- 
dling, or slubbering fashion, gaping, or scratching 
the head, or spitting even in the midst of their 
answer, but gently and pausably, thinking what 
they say; so that while they answer, as it was 
in the beginning, &c. they meditate as they speak, 
that God hath ever had his people, that have glo- 
rified him as well as now, and that he shall have 
so for ever. And the like in other answers. This 
is that which the apostle calls a reasonable service, 
Romans xii., when we speak not as parrots, with- 
out reason, or offer up such sacrifices as they did 
of old, which was of beasts devoid of reason ; but 
when we use our reason, and apply our powers to 
the service of Him, that gives them. If there be 
any of the gentry or nobility of the parish, who 
sometimes make it a piece of state not to come at 
the beginning of service with their poor neigh- 
bours, but at mid-prayers, both to their own loss, 
and of theirs also who gaze upon them when they 




14 A PRIEST TO THE TEMPLE. 

come in, and neglect the present service of God, 
he by no means suffers it, but after divers gentle 
admonitions, if they persevere, he causes them to 
be presented : or if the poor churchwardens be af- 
frighted with their greatness, notwithstanding his 
instruction that they ought not to be so, but even 
to let the world sink, so they do their duty ; he 
presents them himself, only protesting to them, 
that not any ill-will draws him to it, but the debt 
and obligation of his calling, being to obey God 
rather than men. 



CHAPTER VII. 

THE PARSON PREACHIXG. 

THE Country Parson preacheth constantly, the 
pulpit is his joy and his throne : if he at any 
time intermit, it is either for want of health, or 
against some great festival, that he may the better 
celebrate it, or for the variety of the hearers, that 
he may be heard at his return more attentively. 
When he intermits, he is ever very well supplied by 
some able man, who treads in his steps, and will 
not throw down what he hath built ; whom also he 
intreats to press some point, that he himself hath 
often urged with no great success, that so, in the 
mouth of two or three witnesses the truth may be 
more established. When he preacheth, he procures 
attention by all possible art, both by earnestness of 



A PRIEST TO THE TEMPLE. 



[5 



speech, it being natural to men to think, that where 
is much earnestness, there is somewhat worth 
hearing : and by a diligent and busy cast of his eye 
on his auditors, with letting them know that he ob- 
serves who marks, and who not ; and with particu- 
larizing of his speech now to the younger sort, then 
to the elder, now r to the poor, and now to the rich. 
This is for you, and this is for you ; for particulars 
ever touch, and awake more than generals. Herein 
also he serves himself of the judgments of God, as 
of those of ancient times, so especially of the late 
ones ; and those most, which are nearest to his 
parish ; for people are very attentive at such dis- 
courses, and think it behoves them to be so, when 
God is so near them, and even over their heads. 
Sometimes he tells them stories, and sayings of 
others, according as his text invites him ; for them 
also men heed, and remember better than exhorta- 
tions ; which though earnest, yet often die with the 
sermon, especially with country people ; which are 
thick, and heavy, and hard to raise to a point of 
zeal, and fervency, and need a mountain of fire to 
kindle them ; but stories and sayings they will well 
remember. He often tells them, that sermons are 
dangerous things, that none goes out of church as 
he came in, but either better or worse ; that none is 
careless before his Judge, and that the word of God 
shall judge us. By these and other means the 
parson procures attention ; but the character of his 
sermon is holiness ; he is not witty, or learned, or 



16 A PRIEST TO THE TEMPLE. 

eloquent, but holy. A character, that Hermogenes 
never dreamed of, and therefore he could give no 
precept thereof. But it is gained first, by choosing 
texts of devotion, not controversy, moving and ra- 
vishing texts, whereof the scriptures are full. Se- 
condly, by dipping, and seasoning all our words and 
sentences in our hearts, before they come into our 
mouths, truly affecting, and cordially expressing all 
that we say ; so that the auditors may plainly per- 
ceive that every word is heart-deep. Thirdly, by 
turning often, and making many apostrophes to 
God, as, O Lord, bless my people and teach them 
this point ; or, O my Master, on whose errand I 
come, let me hold my peace, and do thou speak 
thyself; for thou art love, and when thou teachest, 
all are scholars. Some such irradiations scatter- 
ingly in the sermon, carry great holiness in them. 
The prophets are admirable in this. So Isaiah 
Ixiv. Oh that thou wouldst rend the heavens, that 
thou wouldst come down, &c. And Jeremiah x. 
after he had complained of the desolation of Israel, 
turns to God suddenly, O Lord, I know that the 
way of man is not in himself, &c. Fourthly, by 
frequent wishes of the people's good, and joying 
therein, though he himself were with St. Paul 
even sacrificed upon the service of their faith. For 
there is no greater sign of holiness, than the pro- 
curing and rejoicing in another's good. And herein 
St. Paul excelled in all his epistles. How did he 
put the Romans in all his prayers ? Romans i. 9. 



A PRIEST TO THE TEMPLE. 



17 



And ceased not to give thanks for the Ephesiqns, 

Eph. i. 16. And for the Corinthians, chap. i. 4. 
And for the Philippians made request with joy, 
chap. i. 4. And is in contention for them whether 
to live or die ; be with them, or Christ, verse 23, 
which, setting aside his care of his flock, were a 
madness to doubt of. What an admirable epistle 
is the second to the Corinthians ! how full of affec- 
tions ! he joys, and he is sorry, he grieves, and he 
glories, never was there such care of a flock ex- 
pressed, save in the great Shepherd of the fold, who 
first shed tears over Jerusalem, and afterwards 
blood. Therefore this care may be learned there, 
and then woven into sermons, which will make them 
appear exceeding reverend, and holy. Lastly, by 
an often urging of the presence, and majesty of 
God, by these, or such like speeches. Oh let us all 
take heed what we do ! God sees us, he sees whe- 
ther I speak as I ought, or you hear as you ought, 
he sees hearts, as we see faces : he is among us ; 
for if we be here, he must be here, since we are here 
by him, and without him could not be here. Then 
turning the discourse to his majesty, And he is a 
great God, and terrible, as great in mercy, so great 
in judgment. There are but two devouring ele- 
ments, fire and water, he hath both in him ; his 
voice is as the sound of many waters, Revelations, i. 
And he himself is a consuming fire, Hebrews xii. 
Such discourses show very holy. The parson's 
method in handling of a text, consists of two parts : 

c 



18 A PRIEST TO THE TEMPLE. 

first, a plain arid evident declaration of the mean- 
ing of the text ; and secondly, some choice obser- 
vations drawn out of the whole text, as it lies 
entire, and unbroken in the Scripture itself. This 
he thinks natural, and sweet, and grave. Whereas 
the other way of crumbling a text into small parts, 
as, the person speaking, or spoken to, the subject, 
and object, and the like, hath neither in it sweet- 
ness, nor gravity, nor variety, since the words apart 
are not Scripture, but a Dictionary, and may be 
considered alike in all the Scripture. The parson 
exceeds not an hour in preaching, because all ages 
have thought that a competency, and he that pro- 
fits not in that time, will less afterwards, the same 
affection which made him not profit before, making 
him then weary, and so he grows from not relish- 
ing, to loathing. 

CHAPTER VIII. 

THE PARSON ON SUNDAYS. 

THE Country Parson, as soon as he awakes 
on Sunday morning, presently falls to work, 
and seems to himself so as a market-man is, when 
the market-day comes, or a shopkeeper, when cus- 
tomers use to come in. His thoughts are full of 
making the best of the day, and contriving it to his 
best gains. To this end, besides his ordinary 
prayers, he makes a peculiar one for a blessing on 
the exercises of the day. That nothing befall him 



A PRIEST TO THE TEMPLE. 



19 



unworthy of that Majesty, before which he is to pre- 
sent himself, but that all may be done with reverence 
to his glory, and with edification to his flock, humbly 
beseeching his Master, that how or whenever he 
punish him, it be not in his ministry : then he turns 
to request for his people, that the Lord would be 
pleased to sanctify them all, that they may come with 
holy hearts, and awful minds into the congregation, 
and that the good God would pardon all those who 
come with less prepared hearts than they ought. This 
done, he sets himself to the consideration of the 
duties of the day, and if there be any extraordinary 
addition to the customary exercises, either from the 
time of the year, or from the state, or from God by 
a child born, or dead, or any other accident, he con- 
trives how and in what manner to induce it to the 
best advantage. Afterwards when the hour calls, 
with his family attending him, he goes to church, 
at his first entrance humbly adoring and iv or ship- 
ping the invisible majesty and presence of Al- 
mighty God, and blessing the people, either openly, 
or to himself. Then having read divine service twice 
fully, and preached in the morning, and catechized 
in the afternoon, he thinks he hath in some mea- 
sure, according to poor and frail man, discharged 
the public duties of the congregation. The rest of 
the day he spends either in reconciling neighbours 
that are at variance, or in visiting the sick, or in 
exhortations to some of his flock by themselves, 
whom his sermons cannot, or do not reach. And 



20 A PRIEST TO THE TEMPLE. 

every one is more awaked, when we come, and say ; 
Thou art the man. This way he finds exceeding 
useful, and winning ; and these exhortations he calls 
his privy purse, even as princes have theirs, besides 
their public disbursements. At night he thinks it 
a very fit time ; both suitable to the joy of the day, 
and without hindrance to public duties, either to 
entertain some of his neighbours or to be enter- 
tained of them, where he takes occasion to discourse 
of such things as are both profitable and pleasant, 
and to raise up their minds to apprehend God's 
good blessing to our church and state; that order 
is kept in the one, and peace in the other, without 
disturbance, or interruption of public divine offices. 
As he opened the day with prayer, so he closeth it, 
humbly beseeching the Almighty to pardon and 
accept our poor services, and to improve them, that 
we may grow therein, and that our feet may be like 
hinds' feet, ever climbing up higher and higher unto 
him. 



CHAPTER IX. 

THE PARSON'S STATE OF LIFE. 

THE Country Parson considering that virgi- 
nity is a higher state than matrimony, and that 
the ministry requires the best and highest things, is 
rather unmarried, than married. But yet as the tem- 
per of his body may be, or as the temper of his parish 



A PRIEST TO THE TEMPLE. '2\ 

may be, where he may have occasion to converse with 
women, and that among suspicious men, and other 
like circumstances considered, he is rather married, 
than unmarried. Let him communicate the thing 
often by prayer unto God, and as his grace shall 
direct him, so let him proceed. If he be unmarried, 
and keep house, he hath not a woman in his house, 
but finds opportunities of having his meat dressed 
and other services done by men-servants at home, 
and his linen washed abroad. If he be unmarried, 
and sojourn, he never talks with any woman alone, 
but in the audience of others, and that seldom, and 
then also in a serious manner, never jestingly, or 
sportfully. He is very circumspect in all compa- 
nies, both of his behaviour, speech, and very looks, 
knowing himself to be both suspected and envied. 
If he stand steadfast in his heart, having no neces- 
sity, but hath power over his own will, and hath 
so decreed in his heart, that he will keep himself 
a virgin, he spends his days in fasting and prayer . 
and blesseth God for the gift of continency, know- 
ing that it can no way be preserved, but only by 
those means, by which at first it was obtained. 
He therefore thinks it not enough for him to ob- 
serve the fasting days of the church, and the daily 
prayers enjoined him by authority, which he ob- 
serveth out of humble conformity and obedience ; 
but adds to them, out of choice and devotion, some 
other days for fasting, and hours for prayers ; and 
by these he keeps his body tame, serviceable and 



22 A PRIEST TO THE TEMPLE. 

healthful ; and his soul fervent, active, young, 
and lusty as an eagle. He often readeth the lives 
of the primitive monks, hermits, and virgins, and 
wonder eth not so much at their patient suffering, 
and cheerful dying under persecuting emperors, 
(though that indeed be very admirable ) as at their 
daily temperance, abstinence, ivatchings, and con- 
stant prayers, and mortifications in the times of 
peace and prosperity. To put on the profound 
humility, and the exact temperance of our Lord 
Jesus, with other exemplary virtues of that sort, 
and to keep them on in the sun-shine, and noon of 
prosperity, he findeth to be as necessary, and as 
difficult at least, as to be clothed with perfect 
patience and Christian fortitude in the cold mid- 
night storms of persecution and adversity. He 
keepeth his watch and ward, night and day against 
the proper and peculiar temptations of his state 
of life, ivhich are principally these two, spiritual 
pride, and impurity of heart: against these ghostly 
enemies he girdeth up his loins, keeps the imagi- 
nation from roving, puts on the whole armour of 
God, and by the virtue of the shield of faith, he 
is not afraid of the pestilence that walketh in dark- 
ness, \_carnal impurity] nor of the sickness that 
destroyeth at noon-day, [ghostly pride and self 
conceit.'] Other temptations he hath, ivhich like 
mortal enemies, may sometimes disquiet him like- 
wise ; for the human soul being bounded, and kept 
in her sensitive faculty, will run out more or less 



A PRIEST TO THE TEMPLE. 28 

in her intellectual. Original concupiscence is suck 
nn (iff ire thing, by reason of continual inward or 
outward temptations, that it is ever attempting, 
or doing one mischief or other. Ambition, or 
untimely desire of promotion to an higher state or 
place, under colour of accommodation, or neces- 
sary provision, is a common temptation, to men of 
any eminency, especially being single men. Cu- 
riosity in prying into high speculative and unpro- 
fitable questions, is another great stumbling block 
to the holiness of scholars. These and many other 
spiritual wickednesses in high places doth the Par- 
son fear, or experiment, or both ; and that much 
more being single, than if he were married ; for 
then commonly the stream of temptations is turned 
another way, into covetousness, love of pleasure, 
or ease, or the like. If the Parson be unmarried, 
and means to continue so, he doth at least, as much 
as hath been said. If he be married, the choice 
of his wife was made rather by his ear, than by his 
eye ; his judgment, not his affection, found out a 
fit wife for him, whose humble and liberal disposi- 
tion he preferred before beauty, riches, or honour. 
He knew that (the good instrument of God to 
bring women to heaven) a wise and loving husband 
could, out of humility, produce any special grace 
of faith, patience, meekness, love, obedience, fyc. 
and out of liberality make her fruitful in all good 
works. As he is just in all things, so is he to his 
wife also, counting nothing so much his own, as that 



24 A PRIEST TO THE TEMPLE. 

he may be unjust unto it. Therefore he gives her 
respect both afore her servants, and others, and half 
at least of the government of the house, reserving 
so much of the affairs, as serve for a diversion for 
him ; yet never so giving over the reins, but that 
he sometimes looks how things go, demanding an 
account, but not by the way of an account. And 
this must be done the oftener, or the seldomer, ac- 
cording as he is satisfied of his wife's discretion. 



CHAPTER X. 

THE PARSON IN HIS HOUSE. 

THE Parson is very exact in the governing of 
his house, making it a copy and model for 
his parish. He knows the temper and pulse of 
every person in his house, and accordingly either 
meets with their vices, or advanceth their virtues. 
His wife is either religious, or night and day he is 
winning her to it. Instead of the qualities of the 
world, he requires only three of her ; first, a training 
up of her children and maids in the fear of God, 
with prayers, and catechizing, and all religious duties. 
Secondly, a curing and healing of all wounds and 
sores with her own hands ; which skill either she 
brought with her, or he takes care she shall learn it 
of some religious neighbour. Thirdly, a providing 
for her family in such sort, as that neither they want 
a competent sustentation, nor her husband be brought 



A PRIEST TO THE TEMPLE. 



25 



in debt. His children he first makes Christians, 
and then commonwealth's men ; the one he owes 
to his heavenly country, the other to his earthly, 
having no title to either, except he do good to 
both. Therefore having seasoned them with all 
piety, not only of words in praying, and reading ; 
but in actions, in visiting other sick children, and 
tending their wounds, and sending his charity by 
them to the poor, and sometimes giving them a 
little money to do it of themselves, that they get a 
delight in it, and enter favour with God, w r ho weighs 
even children's actions. 1 Kings xiv. 12, 13. He 
afterwards turns his care to fit all their dispositions 
with some calling, not sparing the eldest, but giving 
him the prerogative of his father's profession, which 
happily for his other children he is not able to do. 
Yet in binding them apprentices (in case he think 
fit to do so) he takes care not to put them into 
vain trades, and unbefitting the reverence of their 
father's calling, such as are taverns for men, and 
lace-making for women ; because those trades, for 
the most part, serve but the vices and vanities of 
the w r orld, which he is to deny, and not augment. 
However, he resolves with himself never to omit 
any present good deed of charity, in consideration 
of providing a stock for his children ; but assures 
himself, that money thus lent to God, is placed 
surer for his children's advantage, than if it were 
given to the Chamber of London. Good deeds, 
and good breeding, are his two great stocks for his 



26 A PRIEST TO THE TEMPLE. 






children ; if God give any thing above those, and 
not spent in them, he blesseth God, and lays it out 
as he sees cause. His servants are all religious, 
and were it not his duty to have them so, it were 
his profit, for none are so well served, as by religious 
servants, both because they do best, and because 
what they do, is blessed and prospers. After re- 
ligion, he teacheth them, that three things make 
a complete servant, truth, and diligence, and neat- 
ness, or cleanliness. Those that can read, are 
allowed times for it, and those that cannot, are 
taught ; for all in his house are either teachers or 
learners, or both, so that his family is a school of 
religion, and they all account, that to teach the 
ignorant is the greatest alms. Even the walls are 
not idle, but something is written, or painted there, 
which may excite the reader to a thought of piety ; 
especially the 101st Psalm, which is expressed in 
a fair table, as being the rule of a family. And 
when they go abroad, his wife among her neigh- 
bours is the beginner of good discourses, his chil- 
dren among children, his servants among other 
servants ; so that as in the house of those that are 
skilled in music, all are musicians ; so in the house 
of a preacher, all are preachers. He suffers not 
a lie or equivocation by any means in his house, 
but counts it the art and secret of governing, to 
preserve a directness, and open plainness in all 
things ; so that all his house knows, that there is 
no help for a fault done, but confession. He Mm- 



A PRIEST TO THE TEMPLE. L ; 7 

self, or his wife, takes account of sermons, and 
how every one profits, comparing this year with 
the last : and besides the common prayers of the 
family, he straightly requires of all to pray by 
themselves before they sleep at night, and stir out 
in the morning, and knows what prayers they say, 
and till they have learned them, makes them kneel 
by him; esteeming that this private praying is a 
more voluntary act in them, than when they are 
called to others' prayers, and that which when 
they leave the family, they carry with them. He 
keeps his servants between love, and fear, according 
as he finds them ; but generally he distributes it 
thus, to his children he shows more love than 
terror, to his servants more terror than love ; but 
an old good servant boards a child. The furniture 
of his house is very plain, but clean, whole, and 
sweet, as sweet as his garden can make ; for he 
hath no money for such things, charity being his 
only perfume, which deserves cost when he can 
spare it. His fare is plain, and common, but 
wholesome, what he hath, is little, but very good ; 
it consisteth most of mutton, beef, and veal ; if he 
adds any thing for a great day, or a stranger, his 
garden or orchard supplies it, or his barn, and 
yard : he goes no further for any entertainment, 
lest he go into the world, esteeming it absurd, that 
he should exceed, who teacheth others temperance. 
But those which his home produceth, he refuseth 
not, as coming cheap, and easy, and arising from 



28 A PRIEST TO THE TEMPLE. 

the improvement of things, which otherwise would 
be lost.. Wherein he admires and imitates the 
wonderful providence and thrift of the great House- 
holder of the world : for there being two things, 
which as they are, are unuseful to man, the one 
for smallness, as crumbs, and scattered corn, and 
the like ; the other for the foulness, as wash, and 
dirt, and things thereinto fallen ; God hath provided 
creatures for both ; for the first, poultry, for the 
second, swine. These save man the labour, and 
doing that which either he could not do, or was 
not fit for him to do, by taking both sorts of food 
into them, do as it were dress and prepare both for 
man in themselves, by growing themselves fit for 
his table. The parson in his house observes fasting 
days : and particularly, as Sunday is his day of 
joy, so Friday his day of humiliation, which he 
celebrates not only with abstinence of diet, but 
also of company, recreation, and all outward con- 
tentments ; and besides, with confession of sins, 
and all acts of mortification. Now fasting days 
contain a treble obligation ; first, of eating less 
that day, than on other days ; secondly, of eating 
no pleasing, or over-nourishing things, as the 
Israelites did eat sour herbs : thirdly, of eating no 
flesh, which is but the determination of the second 
rule by authority to this particular. The two former 
obligations are much more essential to a true fast, 
than the third and last ; and fasting days were fully 
performed by keeping of the two former, had not 



A 1'ilIEST TO TI1K TEMPLE. 



29 



authority interposed : so that to eat little, and that 
unpleasant, is the natural rule of fasting, although 
it be flesh. For since fasting in Scripture language 
is an afflicting of our souls, if a piece of dry flesh 
at my table be more unpleasant to me, than some 
fish there, certainly to eat the flesh, and not the 
fish, is to keep the fasting day naturally. And it 
is observable, that the prohibiting of flesh came 
from hot countries, where both flesh alone, and 
much more with wine, is apt to nourish more than 
in cold regions, and where flesh may be much better 
spared, and with more safety than elsewhere, where 
both the people and the drink being cold and phleg- 
matic, the eating of flesh is an" antidote to both. 
For it is certain, that a weak stomach being pre- 
possessed with flesh, shall much better brook and 
bear a draught of beer, than if it had taken before 
either fish or roots, or such things ; which will dis- 
cover itself by spitting, and rheum, or phlegm. To 
conclude, the Parson, if he be in full health, keeps 
the three obligations, eating fish, or roots, and that 
for quantity little, for quality unpleasant. If his 
body be weak and obstructed, as most students are, 
he cannot keep the last obligation, nor suffer others 
in his house that are so, to keep it ; but only the 
two former, which also in diseases of exinanition 
(as consumptions) must be broken: for meat was 
made for man, not man for meat. To all this may 
be added, not for emboldening the unruly, but for 
the comfort of the weak, that not only sickness 



30 A PRIEST TO THE TEMPLE. 

breaks these obligations of fasting, but sickliness 
also. For it is as unnatural to do any thing, that 
leads me to a sickness, to which I am inclined, as 
not to get out of that sickness, when I am in it, by 
any diet. One thing is evident, that an English 
body, and a student's body, are two great obstructed 
vessels, and there is nothing that is food, and not 
physic, which doth less obstruct, than flesh mode- 
rately taken; as being immoderately taken, it is 
exceeding obstructive. And obstructions are the 
cause of most diseases. 



CHAPTER XL 

THE PARSON'S COURTESY. 

THE Country Parson owing a debt of charity 
to the poor, and of courtesy to his other 
parishioners, he so distinguisheth, that he keeps his 
money for the poor, and his table for those that are 
above alms. Not but that the poor are welcome 
also to his table, whom he sometimes purposely 
takes home with him, setting them close by him, 
and carving for them, both for his own humility, 
and their comfort, who are much cheered with such 
friendliness. But since both is to be done, the 
better sort invited, and meaner relieved, he chooseth 
rather to give the poor money, which they can 
better employ to their own advantage, and suitably 
to their needs, than so much given in meat at 



A PRIEST TO THE TEMPLE. 



31 



dinner. Having then invited some of his parish, he 
taketh his times to do the like to the rest ; so that 
in the compass of the year, he hath them all with 
him, because country people are very observant of 
such things, and will not be persuaded, but being 
not invited, they are hated. Which persuasion the 
Parson by all means avoids, knowing that where 
there are such conceits, there is no room for his 
doctrine to enter. Yet doth he oftenest invite 
those whom he sees take best courses, that so both 
they may be encouraged to persevere, and others 
spurred to do well, that they may enjoy the like 
courtesy. For though he desire, that all should 
live well and virtuously, not for any reward of his, 
but for virtue's sake ; yet that will not be so : and 
therefore as God, although we should love him only 
for his own sake, yet out of his infinite pity hath 
set forth heaven for a reward to draw men to piety, 
and is content, if at least so, they will become good. 
So the country parson, who is a diligent observer, 
and tracker of God's ways, sets up as many en- 
couragements to goodness as he can, both in honour 
and profit, and fame ; that he may, if not the best 
way, yet any way, make his parish good. 



32 A PRIEST TO THE TEMPLE. 

CHAPTER XII. 

THE PARSON'S CHARITY. 

THE Country Parson is full of charity ; it is his 
predominant element. For many and wonder- 
ful things are spoken of thee, thou great virtue. To 
charity is given the covering of sins, 1 Peter iv. 8 ; 
and the forgiveness of sins, Matthew vi. 14, Luke 
vii. 47 ; the fulfilling of the law, Romans xiii. 10 ; 
the life of faith, James ii. 26 ; the blessings of 
this life, Proverbs xxii. 9, Psalm xli. 2; and the 
reward of the next, Matthew xxv. 35. In brief, 
it is the body of religion, John xiii. 35 ; and the 
top of Christian virtues, 1 Corinthians xiii. Where- 
fore all his works relish of charity. When he riseth 
in the morning, he bethinketh himself what good 
deeds he can do that day, and presently doth them ; 
counting that day lost, wherein he hath not exer- 
cised his charity. He first considers his own 
parish, and takes care, that there be not a beggar, 
or idle person in his parish, but that all be in a 
competent way of getting their living. This he 
effects either by bounty, or persuasion, or by autho- 
rity, making use of that excellent statute, which 
binds all parishes to maintain their own. If his 
parish be rich, he exacts this of them ; if poor, and 
he able, he easeth them therein. But he gives no 
set pension to any ; for this in time will lose the 



A PRIEST TO THE TEMPLE. 



33 



name and effect of charity with the poor people, 
though not with God : for then they will reckon 
upon it, as on a debt ; and if it be taken away, 
though justly, they will murmur, and repine as 
much, as he that is disseized of his own inheritance. 
But the parson having a double aim, and making 
a hook of his charity, causeth them still to depend 
on him ; and so by continual, and fresh bounties, 
unexpected to them, but resolved to himself, he 
wins them to praise God more, to live more religi- 
ously, and to take more pains in their vocation, as 
not knowing when they shall be relieved; which 
otherwise they would reckon upon and turn to idle- 
ness. Besides this general provision, he hath other 
times of opening his hand ; as at great festivals 
and communions ; not suffering any that day that 
he receives, to want a good meal suiting to the joy 
of the occasion. But specially, at hard times, and 
dearths, he even parts his living and life among 
them, giving some corn outright, and selling other 
at under rates ; and when his own stock serves 
not, working those that are able to the same charity, 
still pressing it in the pulpit and out of the pulpit, 
and never leaving them till he obtain his desire. 
Yet in all his charity, he distinguisheth, giving 
them most, who live best, and take most pains, 
and are most charged : so is his charity in effect a 
sermon. After the consideration of his own parish, 
he enlargeth himself, if he be able, to the neigh- 
bourhood ; for that also is some kind of obligation ; 



34 A PRIEST TO THE TEMPLE. 

so doth he also to those at his door, whom God 
puts in his way, and makes his neighbours. But 
these he helps not without some testimony, except 
the evidence of the misery bring testimony with it. 
For though these testimonies also may be falsified, 
yet considering that the law allows these in case 
they be true, but allows by no means to give with- 
out testimony, as he obeys authority in the one, so 
that being once satisfied, he allows his charity 
some blindness in the other ; especially, since of 
the two commands, we are more enjoined to be 
charitable, than wise. But evident miseries have 
a natural privilege, and exemption from all law. 
Whenever he gives any thing, and sees them 
labour in thanking of him, he exacts of them to 
let him alone, and say rather, God be praised, God 
be glorified ; that so the thanks may go the right 
way, and thither only, where they are only due. 
So doth he also before giving make them say their 
prayers first, or the creed, and ten command- 
ments, and as he finds them perfect, rewards them 
the more. For other givings are lay, and secular, 
but this is to give like a priest. 



A PRIEST TO THE TEMPLE. 35 

CHAPTER XIII. 

THE PARSON'S CHURCH. 

THE Country Parson hath a special care of 
his church, that all things there be decent, 
and befitting His name by which it is called. There- 
fore first he takes order, that all things be in good 
repair ; as walls plastered, windows glazed, floor 
paved, seats whole, firm, and uniform, especially 
that the pulpit, and desk, and communion table, and 
font be as they ought, for those great duties that 
are performed in them. Secondly, that the church 
be swept, and kept clean without dust, or cobwebs, 
and at great festivals strewed, and stuck with 
boughs, and perfumed with incense. Thirdly, that 
there be fit and proper texts of Scripture every 
where painted, and that all the painting be grave, 
and reverend, not with light colours or foolish 
antics. Fourthly, that all the books appointed by 
authority be there, and those not torn, or fouled, 
but whole and clean, and well bound ; and that there 
be a fitting and sightly communion cloth of fine 
linen, with an handsome, and seemly carpet of 
good and costly stuff, or cloth, and all kept sweet 
and clean, in a strong and decent chest, with a 
chalice, and cover, and a stoop or flagon ; and a 
basin for alms and offerings ; besides which, he 
hath a poor mans box conveniently seated, to re- 



36 A PRIEST TO THE TEMPLE. 

ceive the charity of well-minded people, and to 
lay up treasure for the sick and needy. And all 
this he doth, not as out of necessity, or as putting 
a holiness in the things, but as desiring to keep the 
middle way between superstition and slovenliness, 
and as following the apostle's two great and ad- 
mirable rules in things of this nature : the first 
whereof is, Let all things he done decently and in 
order ; the second, Let all things he done to edifi- 
cation, 1 Cor. xiv. For these two rules comprise 
and include the double object of our duty, God, and 
our neighbour ; the first being for the honour of 
God, the second for the benefit of our neighbour. 
So that they excellently score out the way, and 
fully, and exactly contain, even in external and 
indifferent things, what course is to be taken ; and 
put them to great shame, who deny the Scripture 
to be perfect. 



CHAPTER XIV. 

THE PARSON IN CIRCUIT. 

THE Country Parson upon the afternoons in 
the week-days, takes occasion sometimes to 
visit in person, now one quarter of his parish, now 
another. For there he shall find his flock most 
naturally as they are, wallowing in the midst of their 
affairs : whereas on Sunday it is easy for them to 
compose themselves to order, which they put on as 



A PRIEST TO THE TEMPLE. 37 

their holyday clothes, and come to church in frame, 
but commonly the next day put off both. When he 
comes to any house, first he blesseth it, and then 
as he finds the persons of the house employed, so he 
forms his discourse. Those that he finds religiously 
employed, he both commends them much, and fur- 
thers them when he is gone, in their employment ; 
as if he finds them reading, he furnisheth them with 
good books ; if curing poor people, he supplies them 
with receipts, and instructs them further in that 
skill, showing them how acceptable such works are 
to God, and wishing them ever to do the cures with 
their own hands, and not to put them over to ser- 
vants. Those that he finds busy in the works of 
their calling, he commendeth them also : for it is 
a good and just thing for every one to do their own 
business. But then he admonisheth them of two 
things ; first that they dive not too deep into worldly 
affairs, plunging themselves over head and ears into 
car king and caring ; but that they so labour, as 
neither to labour anxiously, nor distrustfully, nor 
profanely. Then they labour anxiously, when they 
overdo it, to the loss of their quiet and health : 
then distrustfully, when they doubt God's provi- 
dence, thinking that their own labour is the cause 
of their thriving, as if it were in their own hands 
to thrive or not to thrive. Then they labour pro- 
fanely, when they set themselves to work like brute 
beasts, never raising their thoughts to God, nor 
sanctifying their labour with daily prayer ; when 



38 A PRIEST TO THE TEMPLE. 

on the LordJs day they do unnecessary servile work, 
or in time of divine service on other holy days, ex- 
cept in the cases of extreme poverty, and in the 
seasons of seed-time and harvest Secondly, he 
adviseth them so to labour for wealth and main- 
tenance as that they make not that the end of their 
labour, but that they may have wherewithal to serve 
God the better, and to do good deeds. After these 
discourses, if they be poor and needy, whom he thus 
finds labouring, he gives them somewhat ; and opens 
not only his mouth, but his purse to their relief, 
that so they go on more cheerfully in their vocation, 
and himself be ever the more welcome to them. 
Those that the parson finds idle, or ill-employed, he 
chides not at first, for that were neither civil nor 
profitable ; but always in the close, before he de- 
parts from them : yet in this he distinguisheth ; for 
if he be a plain countryman, he reproves him plainly ; 
for they are not sensible of fineness : if they be of 
higher quality, they commonly are quick, and sen- 
sible, and very tender of reproof; and therefore he 
lays his discourse so, that he comes to the point very 
leisurely, and oftentimes, as Nathan did, in the 
person of another, making them to reprove them- 
selves. However, one way or other, he ever re- 
proves them, that he may keep himself pure, and 
not be entangled in others' sins. Neither in this 
doth he forbear, though there be company by : for 
as when the offence is particular, and against me, 
I am to follow our Saviour's rule, and to take my 



A PRIEST TO THE TEMPLE, 39 

brother aside, and reprove him ; so when the offence 
is public, and against God, I am then to follow 
the apostle's rule, 1 Timothy v. 20, and to rebuke 
openly that which is done openly. Besides these 
occasional discourses, the parson questions what 
order is kept in the house, as about prayers, morn- 
ing and evening, on their knees, reading of Scrip- 
ture, catechizing, singing of psalms at their work, 
and on holy days ; who can read, who not ; and 
sometimes he hears the children read himself, and 
blesseth, encouraging also the servants to learn to 
read, and offering to have them taught on holidays 
by his servants. If the parson were ashamed of par- 
ticularizing in these things, he were not fit to be a 
parson ; but he holds the rule, that nothing is little 
in God's service : if it once have the honour of that 
name, it grows great instantly. Wherefore neither 
disdaineth he to enter into the poorest cottage, though 
he even creep into it, and though it smell never so 
loathsomely. For both God is there also, and those 
for whom God died : and so much the rather doth 
he so, as his access to the poor is more comfort- 
able, than to the rich ; and in regard of himself, it 
is more humiliation. These are the parson's gene- 
ral aims in his circuit ; but with these he mingles 
other discourses for conversation sake, and to make 
his higher purposes slip the more easily. 







40 A PRIEST TO THE TEMPLE. 

CHAPTER XV. 

THE PARSON COMFORTING. 

THE Country Parson, when any of his cure is 
sick, or afflicted with loss of friend, or estate, 
or any ways distressed, fails not to afford his best 
comforts, and rather goes to them, than sends for 
the afflicted, though they can, and otherwise ought 
to come to him. To this end he hath thoroughly 
digested all the points of consolation, as having 
continual use of them, such as are from God's gene- 
ral providence extended even to lilies ; from his par- 
ticular, to his church ; from his promises, from the 
examples of all saints, that ever were ; from Christ 
himself, perfecting our redemption no other way 
than by sorrow ; from the benefit of affliction, which 
softens and works the stubborn heart of man ; from 
the certainty both of deliverance, and reward, if we 
faint not ; from the miserable comparison of the 
moment of griefs here with the weight of joys here- 
after. Besides this, in his visiting the sick, or 
otherwise afflicted, he follow eth the church's counsel, 
namely, in persuading them to particular confes- 
sion; labouring to make them under stand the great 
good use of this ancient and pious ordinance, and 
how necessary it is in some cases : he also urgeth 
them to do some pious charitable works, as a ne- 
cessary evidence and fruit of their faith, at that 
time especially; the participation of the holy sa- 



A PRIEST TO THE TEMPLE. 



41 



crament, how comfortable, and sovereign a medi- 
cine it is to all sin-sick souls, what strength, and 
joy, and peace it administers against all tempta- 
tions, even to death itself, — he plainly, and gene- 
"rally intimateth to the disaffected, or sick person ; 
that so the hunger and thirst after it may come 
rather from themselves, than from his persuasion. 



CHAPTER XVI. 






THE PARSON A FATHER. 



THE Country Parson is not only a father to his 
flock, but also professeth himself thoroughly 
of the opinion, carrying it about with him as fully, 
as if he had begot his whole parish. And of this he 
makes great use. For by this means, when any 
sins, he hateth him not as an officer, but pities him 
as a father : and even in those wrongs which either 
in tithing or otherwise are done to his own person, 
he considers the offender as a child, and forgives, so 
he may have any sign of amendment ; so also when 
after many admonitions, any continue to be refrac- 
tory, yet he gives him not over, but is long before 
he proceed to disinheriting, or perhaps never goes 
so far ; knowing that some are called at the eleventh 
hour, and therefore he still expects, and waits, 
lest he should determine God's hour of coming ; 
which as he cannot, touching the last day, so nei- 
ther touching the intermediate days of conversion. 



42 A PRIEST TO THE TEMPLE. 

CHAPTER XVII. 

THE PARSON IN JOURNEY. 

THE Country Parson, when a just occasion 
calleth him out of his parish (which he dili- 
gently, and strictly weigheth, his parish being all 
his joy, and thought) leaveth not his ministry behind 
him ; but is himself wherever he is. Therefore those 
he meets on the way he blesseth audibly, and with 
those he overtakes or that overtake him, he begins 
good discourses, such as may edify, interposing some- 
times some short and honest refreshments, which 
may make his other discourses more welcome, and 
less tedious. And when he comes to his inn, he 
refuseth not to join, that he may enlarge the glory 
of God to the company he is in, by a due blessing of 
God for their safe arrival, and saying grace at meat, 
and at going to bed by giving the host notice, that 
he will have prayers in the hall, wishing him to in- 
form his guests thereof, that if any be willing to 
partake, they may resort thither. The like he doth 
in the morning, using pleasantly the outlandish pro- 
verb, th&tprayers andprovender never hinder jour-* 
ney. When he comes to any other house, where 
his kindred or other relations give him any au- 
thority over the family, if he be to stay for a time, 
he considers diligently the state thereof to God- 
ward, and that in two points : first, what disorders 



A PRIEST TO THE TEMPLE. 43 

there are either in apparel, or diet, or too open a 
buttery, or reading vain books, or swearing, or 
breeding up children to no calling, but in idleness, 
or the like. Secondly, what means of piety, whe- 
ther daily prayers be used, grace, reading of Scrip- 
tures, and other good books, how Sundays, holy- 
day*, and fasting days are kept. And accordingly, 
as he finds any defect in these, he first considers 
with himself, what kind of remedy fits the temper 
of the house best, and then he faithfully, and boldly 
applieth it ; yet seasonably, and discreetly, by tak- 
ing aside the lord or lady ; or master and mistress 
of the house, and shewing them clearly, that they 
respect them most, who wish them best, and that 
not a desire to meddle with others' affairs, but the 
earnestness to do all the good he can, moves him to 
say thus and thus. 



CHAPTER XVIII. 

THE PARSON IN SENTINEL. 

THE Country Parson, wherever he is, keeps 
God's watch ; that is, there is nothing spoken, 
or done in the company where he is, but comes under 
his test and censure : if it be well spoken or done, 
he takes occasion to commend, and enlarge it ; if 
ill, he presently lays hold of it, lest the poison steal 
into some young and unwary spirits, and possess 
them even before they themselves heed it. But 



44 A PRIEST TO THE TEMPLE. 

this he doth discreetly, with mollifying and suppling 
words : this was not so well said, as it might have been 
forborne ; we cannot allow this : or else if the thing 
will admit interpretation ; your meaning is not thus, 
but thus; or, so far indeed what you say is true, 
and well said; but this will not stand. This is 
called keeping God's watch, when the baits which 
the enemy lays in company, are discovered and 
avoided: this is to be on God's side, and be true 
to his party. Besides, if he perceive in company 
any discourse tending to ill, either by the wicked- 
ness or quarrelsomeness thereof, he either prevents 
it judiciously, or breaks it off seasonably by some 
diversion. Wherein a pleasantness of disposition is 
of great use, men being willing to sell the interest, 
and engagement of their discourses for no price 
sooner than that of mirth ; whither the nature of 
man, loving refreshment, gladly betakes itself, even 
to the loss of honour. 



CHAPTER XIX. 

THE PARSON IN REFERENCE. 

THE Country Parson is sincere and upright in 
all his relations. And first, he is just to his 
country ; as when he is set at an armour, or horse, 
he borrows them not to serve the turn, nor provides 
slight, and unuseful, but such as are every way fitting 
to do his country true and laudable service, when 



A PRIEST TO THE TEMPLE. 45 

occasion requires. To do otherwise, is deceit ; and 
therefore, not for him, who is hearty, and true in all 
his ways, as being" the servant of Him, in whom 
there was no guile. Likewise in any other country- 
duty, he considers what is the end of any command, 
and then he suits things faithfully according to that 
end. Secondly, he carries himself very respectively, 
as to all the fathers of the church, so especially to 
his diocesan, honouring him both in word and be- 
haviour, and resorting unto him in any difficulty, 
either in his studies or in his parish. He observes 
visitations, and being there, makes due use of them, 
as of clergy councils, for the benefit of the diocese 
And therefore before he comes, having observed 
some defects in the ministry, he then either in sermon, 
if he preach, or at some other time of the day, pro- 
pounds among his brethren what were fitting to be 
done. Thirdly, he keeps good correspondence with 
all the neighbouring pastors round about him, per- 
forming for them any ministerial office, which is not 
to the prejudice of his own parish. Likewise he 
welcomes to his house any minister, how poor or 
mean soever, with as joyful a countenance, as if he 
were to entertain some great lord. Fourthly, he 
fulfils the duty, and debt of neighbourhood to all the 
parishes which are near him. For the apostle's rule, 
Philip, iv., being admirable, and large, that we 
should do whatsoever things are honest, or just, 
or pure, or lovely, or of good report, if there be 
any virtue, or any praise. And neighbourhood 



46 A PRIEST TO THE TEMPLE. 

being ever reputed, even among the heathen, as an 
obligation to do good, rather than to those that are 
further, where things are otherwise equal, there- 
fore he satisfies this duty also. Especially, if God 
have sent any calamity either by fire or famine, to 
any neighbouring parish, then he expects no brief ; 
but taking his parish together the next Sunday, or 
holy-day, and exposing to them the uncertainty of 
human affairs, none knowing whose turn may be 
next, and then when he hath affrighted them with 
this, exposing the obligation of charity, and neigh- 
bourhood, he first gives himself liberally, and then 
incites them to give ; making together a sum either 
to be sent, or, which were more comfortable, all 
together choosing some fit day to carry it them- 
selves, and cheer the afflicted. So, if any neigh- 
bouring village be overburdened with poor, and his 
own less charged, he finds some way of relieving it, 
and reducing the manna, and bread of charity to 
some equality, representing to his people, that the 
blessing of God to them ought to make them the 
more charitable, and not the less, lest he cast their 
neighbours' poverty on them also. 



A PRIEST TO THE TEMPLE. 47 

CHAPTER XX. 

THE PARSON IN GOD's STEAD. 

THE Country Parson is in God's stead to his 
parish, and dischargeth God what he can of his 
promises. Wherefore there is nothing done either 
well or ill, whereof he is not the rewarder, or punisher. 
If he chance to find any reading in another's Bible, 
he provides him one of his own. If he find another 
giving a poor man a penny, he gives him a tester 
for it, if the giver be fit to receive it ; or if he be 
of a condition above such gifts, he sends him a good 
book, or easeth him in his tithes, telling him when 
he hath forgotten it, This I do, because at such and 
such a time you w T ere charitable. This is in some 
sort a discharging of God ; as concerning this life, 
who hath promised, that godliness shall be gainful : 
but in the other God is his own immediate pay- 
master, rewarding all good deeds to their full pro- 
portion. " The parson's punishing of sin and vice 
is rather by withdrawing his bounty and courtesy 
from the parties offending, or by private or public 
reproof, as the case requires, than by causing them 
to be presented, or otherwise complained of. And 
yet, as the malice of the person or heinousness of 
the crime may be, he is careful to see condign 
punishment inflicted, and with truly godly zeal, 
without hatred to the person, hungreth and thirsteth 



48 A PRIEST TO THE TEMPLE, 

after righteous punishment of unrighteousness. 
Thus both in rewarding virtue, and in punishing 
vice, the parson endeavoureth to be in God's stead, 
knowing that country people are drawn or led by 
sense, more than by faith, by present rewards or 
punishments, more than by future." 



CHAPTER XXI. 

THE PARSON CATECHIZING. 

THE Country Parson values catechizing highly: 
for there being three points of his duty ; the 
one, to infuse a competent knowledge of salvation 
in every one of his flock ; the other, to multiply, 
and build up this knowledge to a spiritual temple ; 
the third, to inflame this knowledge, to press, and 
drive it to practice, turning it to reformation of life, 
by pithy and lively exhortations ; catechizing is the 
first point, and but by catechizing, the other cannot 
be attained. Besides, whereas in sermons there is a 
kind of state, in catechizing there is an humbleness 
very suitable to Christian regeneration ; which ex^ 
ceedingly delights him as by way of exercise upon 
himself, and by way of preaching to himself, for the 
advancing of his own mortification : for in preach- 
ing to others, he forgets not himself, but is first a 
sermon to himself, and then to others ; growing 
with the growth of his parish. He useth, and pre- 
ferreth the ordinary church catechism, partly for 



\ PRIEST TO THE TEMPXB, 49 

obedience to authority, partly for uniformity sake, 
that the same common truths may be every where 
professed, especially since many remove from parish 
to parish, who like Christian soldiers are to give the 
word, and to satisfy the congregation by their ca- 
tholic answers. He exacts of all the doctrine of 
the catechism ; of the younger sort, the very words ; 
of the elder, the substance. Those he catechizeth 
publicly, these privately, giving age honour, ac- 
cording to the apostle's rule, 1 Tim. v. 1 . He re- 
quires all to be present at catechizing ; first, for the 
authority of the work ; secondly, that parents, and 
masters, as they hear the answers prove, may when 
they come home, either commend or reprove, either 
reward or punish. Thirdly, that those of the elder 
sort, who are not well grounded, may then by an 
honourable way take occasion to be better in- 
structed. Fourthly, that those who are well grown 
in the knowledge of religion, may examine their 
grounds, renew their vows, and by occasion of both, 
enlarge their meditations. When once all have 
learned the words of the catechism, he thinks it 
the most useful way that a pastor can take, to go 
over the same, but in other words : for many say 
the catechism by rote, as parrots, without ever 
piercing into the sense of it. In this course the 
order of the catechism would be kept, but the rest 
varied : as thus, in the creed : how came this world 
to be as it is ? Was it made, or came it by chance ? 
Who made it ? Did you see God make it ? Then 

E 



50 A PRIEST TO THE TEMPLE. 

are there some things to be believed that are not 
seen? Is this the nature of belief? Is not Chris- 
tianity full of such things, as are not to be seen, but 
believed ? You said, God made the world ; who is 
God ? And so forward, requiring answers to all these, 
and helping and cherishing the answerer, by making 
the questions very plain with comparisons, and 
making much even of a word of truth from him. 
This order being used to one, would be a little va- 
ried to another. And this is an admirable way of 
teaching, wherein the catechized will at length find 
delight, and by which the catechizer, if he once get 
the skill of it, will draw out of ignorant and silly 
souls, even the dark and deep points of religion. 
Socrates did thus in philosophy, who held that the 
seeds of all truths lay in every body, and accord- 
ingly, by questions well ordered, he found philo- 
sophy in silly tradesmen. That position will not 
hold in Christianity, because it contains things 
above nature : but after that the catechism is once 
learned, that which nature is towards philosophy, 
the catechism is towards divinity. To this pur- 
pose, some dialogues in Plato were worth the 
reading, where the singular dexterity of Socrates 
in this kind may be observed, and imitated. Yet 
the skill consists but in these three points : first, 
an aim and mark of the whole discourse, whither 
to drive the answerer, which the questionist must 
have in his mind before any question be propound- 
ed, upon which and to which the questions are to 



A PRIEST TO THE TEMPLE. 51 

be chained. Secondly, a most plain and easy 
framing the question, even containing in virtue the 
answer also, especially to the more ignorant. Third- 
ly, when the answerer sticks, an illustrating the 
thing by something else, which he knows, making 
what he knows to serve him in that which he 
knows not : as, when the parson once demanded, 
after other questions about man's misery ; since 
man is so miserable, what is to be done ? And the 
answerer could not tell ; he asked him again, what 
he would do if he were in a ditch ? This familiar 
illustration made the answer so plain, that he was 
even ashamed of his ignorance ; for he could not 
but say, he would haste out of it as fast as he 
could. Then he proceeded to ask, whether he could 
get out of the ditch alone, or whether he needed a 
helper, and who was that helper. This is the skill, 
and doubtless the Holy Scripture intends thus 
much, when it condescends to the naming of a 
plough, a hatchet, a bushel, leaven, boys piping and 
dancing ; shewing that things of ordinary use are 
not only to serve in the way of drudgery, but to be 
washed and cleansed, and serve for lights even of 
heavenly truths. This is the practice which the 
parson so much commends to all his fellow r -labour- 
ers ; the secret of whose good consists in this ; that 
at sermons and prayers men may sleep, or wander ; 
but when one is asked a question, he must discover 
what he is. This practice exceeds even sermons 
in teaching ; but there being two things in sermons, 



52 A PRIEST TO THE TEMPLE. 

the one informing, the other inflaming ; as sermons 
come short of questions in the one, so they far ex- 
ceed them in the other. For questions cannot in- 
flame or ravish, that must be done by a set, and 
laboured, and continued speech. 



CHAPTER XXII. 

THE PARSON IN SACRAMENTS. 

THE Country Parson being to administer the 
sacraments, is at a stand with himself, how or 
what behaviour to assume for so holy things. Espe- 
cially at communion times he is in a great confusion, 
as being not only to receive God, but to break and 
administer him. Neither finds he any issue in 
this, but to throw himself down at the throne of 
grace, saying, Lord, thou knowest what thou didst, 
when thou appointedst it to be done thus ; therefore 
do thou fulfil what thou didst appoint; for thou 
art not only the feast, but the way to it. At bap- 
tism, being himself in white, he requires the pre- 
sence of all, and baptizeth not willingly, but on 
Sundays, or great days. He admits no vain or idle 
names, but such as are usual and accustomed. He 
says that prayer with great devotion, where God is 
thanked for calling us to the knowledge of his 
grace, baptism being a blessing, that the world 
hath not the like. He willingly and cheerfully 
crosseth the child, and thinketh the ceremony not 



A PRIEST TO THE I BMPLB. 58 

only innocent, but reverend. He instructeth the 
godfathers, and godmothers, that it is no compli- 
mental or light thing to sustain that place, but a 
great honour, and no less burden, as being done 
both in the presence of God, and his saints, and by 
way of undertaking for a Christian soul. He ad- 
viseth all to call to mind their baptism often ; for 
if wise men have thought it the best way of pre- 
serving a state to reduce it to its principles by which 
it grew great ; certainly it is the safest course for 
Christians also to meditate on their baptism often 
(being the first step into their great and glorious 
calling) and upon what terms, and with what vows 
they were baptized. At the times of the holy com- 
munion, he first takes order with the churchwar- 
dens, that the elements be of the best, not cheap, 
or coarse, much less ill-tasted, or unwholesome. 
Secondly, he considers and looks into the ignorance, 
or carelessness of his flock, and accordingly applies 
himself with catechizings, and lively exhortations, 
not on the Sunday of the communion only (for 
then it is too late) but the Sunday, or Sundays be- 
fore the communion, or on the eves of all those 
days. If there be any, who having not received 
yet, is to enter into this great work, he takes the 
more pains with them, that he may lay the foun- 
dation of future blessings. The time of every one's 
first receiving is not so much by years, as by un- 
derstanding : particularly the rule may be this : 
when any one can distinguish the sacramental from 



54 A PRIEST TO THE TEMPLE. 

common bread, knowing the institution, and the 
difference, he ought to receive, of what age soever. 
Children and youths are usually deferred too long, 
under pretence of devotion to the sacrament, but 
it is for want of instruction ; their understandings 
being ripe enough for ill things, and why not then 
for better ? But parents and masters should make 
haste in this, as to a great purchase for their 
children, and servants ; which while they defer, 
both sides suffer ; the one, in wanting many ex- 
citings of grace ; the other, in being worse served 
and obeyed. The saying of the catechism is ne- 
cessary, but not enough ; because to answer in 
form may still admit ignorance : but the questions 
must be propounded loosely and wildly, and then 
the answerer will discover what he is. Thirdly, 
for the manner of receiving, as the parson useth 
all reverence himself, so he administers to none but 
to the reverent. The feast indeed requires sitting, 
because it is a feast; but man's unpreparedness 
asks kneeling. He that comes to the sacrament, 
hath the confidence of a guest, and he that kneels, 
confesseth himself an unworthy one, and therefore 
differs from other feasters : but he that sits, or lies, 
puts up to an apostle : contentiousness in a feast of 
charity is more scandal than any posture. Fourthly, 
touching the frequency of the communion, the par- 
son celebrates it, if not duly once a month, yet at 
least five or six times in the year : as, at Easter, 
Christmas, Whitsuntide, before and after harvest, 



A PRIEST TO THE TEMPLE. 66 

and the beginning of Lent. And this he doth, not 
only for the benefit of the work, but also for the 
discharge of the churchwardens, who being to pre- 
sent all that receive not thrice a year ; if there be 
but three communions, neither can all the people 
so order their affairs as to receive just at those times, 
nor the churchwardens so well take notice who re- 
ceive thrice, and who not. 



CHAPTER XXIII. 

THE PARSON'S COMPLETENESS. 

THE Country parson desires to be all to his 
parish, and not only a pastor, but a lawyer 
also, and a physician. Therefore he endures not 
that any of his flock should go to law; but in any 
controversy, that they should resort to him as their 
judge. To this end, he hath gotten to himself some 
insight in things ordinarily incident and contro- 
verted, by experience, and by reading some initia- 
tory treatises in the law, with Daltons Justice of 
Peace, and the Abridgments of the Statutes, as also 
by discourse with men of that profession, whom he 
hath ever some cases to ask, when he meets with 
them ; holding that rule, that to put men to discourse 
of that, wherein they are most eminent, is the most 
gainful way of conversation. Yet whenever any 
controversy is brought to him, he never decides it 
alone; but sends for three or four of the ablest of 



56 A PRIEST TO THE TEMPLE. 

the parish to hear the cause with him, whom he makes 
to deliver their opinion first ; out of which he gathers, 
in case he be ignorant himself, what to hold ; and so 
the thing passeth w T ith more authority, and less envy ; 
in judging, he follows that, which is altogether right : 
so that if the poorest man of the parish detain but 
a pin unjustly from the richest, he absolutely restores 
it as a judge ; but when he hath so done, then he 
assumes the parson, and exhorts to charity. Never- 
theless, there may happen sometimes some cases, 
wherein he chooseth to permit his parishioners 
rather to make use of the law, than himself : as in 
cases of an obscure and dark nature, not easily de- 
terminable by lawyers themselves ; or in cases of 
high consequence, as establishing of inheritances : 
or lastly, when the persons in difference are of a 
contentious disposition, and cannot be gained, but 
that they still fall from all compromises that have 
been made. But then he shews them how to go 
to law, even as brethren, and not as enemies, nei- 
ther avoiding therefore one another's company, 
much less defaming one another. Now as the Par- 
son is in law, so is he in sickness also : if there be 
any of his flock sick, he is their physician, or at 
least his wife, of whom instead of the qualities of 
the world, he asks no other, but to have the skill of 
healing a wound, or helping the sick. But if nei- 
ther himself, nor his wife have the skill, and his 
means serve, he keeps some young practitioner in 
his house for the benefit of his parish, whom yet he 



A PRIEST TO THE TEMPLE. 57 

ever exhorts not to exceed his bounds, but in dif- 
ficult cases to call in help. If all fail, then he keeps 
good correspondence with some neighbour physi- 
cian, and entertains him for the cure of his parish. 
Yet it is easy for any scholar to attain to such a 
measure of physic, as may be of much use to him 
both for himself, and others. This is done by see- 
ing one anatomy, reading one book of physic, having 
one herbal by him. And let Fernelius be the physic 
author, for he writes briefly, neatly, and judiciously : 
especially let his method of physic be diligently pe- 
rused, as being the practical part, and of most use. 
Now both the reading of him, and the knowing of 
herbs may be done at such times, as they may be 
an help and a recreation, to more divine studies, na- 
ture serving grace both in comfort of diversion, and 
the benefit of application, when need requires : as 
also, by way of illustration, even as our Saviour 
made plants and seeds to teach the people : for he 
was the true householder, who bringeth out of his 
treasure things new and old ; the old things of phi- 
losophy, and the new of grace ; and maketh the 
one serve the other. And I conceive, our Saviour 
did this for three reasons : first, that by familiar 
things he might make his doctrine slip the more 
easily into the hearts even of the meanest. Se- 
condly, that labouring people (whom he chiefly con- 
sidered) might have every where monuments of his 
doctrine, remembering in gardens, his mustard- 
seed, and lilies ; in the field, his seed-corn, and tares ; 



58 A PRIEST TO THE TEMPLE. 

and so not be drowned altogether in the works of 
their vocation, but sometimes lift up their minds 
to better things, even in the midst of their pains. 
Thirdly, that he might set a copy for parsons. In 
the knowledge of simples, wherein the manifold 
wisdom of God is wonderfully to be seen, one thing 
would be carefully observed ; which is, to know 
what herbs may be used instead of drugs of the 
same nature, and to make the garden the shop : 
for home-bred medicines are both more easy for 
the parson's purse, and more familiar for all men's 
bodies. So, where the apothecary useth either for 
loosing, rhubarb ; or for binding, bolearmena, the 
parson useth damask or white roses for the one, 
and plaintain, shepherd's purse, knot-grass, for the 
other, and that with better success. As for spices, 
he doth not only prefer home-bred things before 
them, but condemns them for vanities, and so shuts 
them out of his family, esteeming that there is no 
spice comparable, for herbs, to rosemary, thyme, sa- 
voury, mints ; and for seeds, to fennel, and carra- 
w r ay seeds. Accordingly for salves, his wife seeks 
not the city, but prefers her garden and fields, be- 
fore all outlandish gums. And surely hyssop, va- 
lerian, mercury, adder's tongue, yerrow, melilot, 
and St. Johns-wort made into a salve ; and elder, 
camomile, mallows, comphrey and smallage made 
into a poultice, have done great and rare cures. In 
curing of any? the parson and his family use to pre- 
mise prayers, for this is to cure like a parson, and 



A PKIEST TO THE TEMPLE, 50 

this raiseth the action from the shop, to the church. 
But though the parson sets forward all charitable 
deeds, yet he looks not in this point of curing be- 
yond his own parish, except the person be so poor, 
that he is not able to reward the physician : for as 
he is charitable, so he is just also. Now it is a 
justice and debt to the commonwealth he lives in, 
not to encroach on others' professions, but to live 
on his own. And justice is the ground of charity. 



CHAPTER XXIV. 

THE PARSON'S ARGUING. 

THE Country Parson, if there be any of his 
parish that hold strange doctrines, useth all 
possible diligence to reduce them to the common 
faith. The first means he useth is prayer, beseech- 
ing the Father of lights to open their eyes, and to 
give him power so to fit his discourse to them, that 
it may effectually pierce their hearts, and convert 
them. The second means is a very loving, and 
sweet usage of them, both in going to, and sending 
for them often, and in finding out courtesies to place 
on them; as in their tithes, or otherwise. The 
third means is the observation, what is the main 
foundation and pillar of their cause, wherein they 
rely ; as if he be a papist, the church is the hinge 
he turns on ; if a schismatic, scandal. Wherefore 
the parson hath diligently examined these two with 



60 A PRIEST TO THE TEMPLE. 

himself, as what the church is, how it began, how 
it proceeded, whether it be a rule to itself, whether 
it hath a rule, whether having a rule, it ought not 
to be guided by it ; whether any rule in the world 
be obscure, and how then should the best be so, at 
least in fundamental things, the obscurity in some 
points being the exercise of the church, the light 
in the foundations being the guide ; the church 
needing both an evidence, and an exercise. So for 
scandal : what scandal is, when given or taken ; 
whether there being two precepts, one of obeying 
authority, the other of not giving scandal, that 
ought not to be preferred, especially since in dis- 
obeying there is scandal also : whether things once 
indifferent, being made by the precept of authority 
more than indifferent, it be in our power to omit or 
refuse them. These and the like points he hath 
accurately digested, having ever besides two great 
helps and powerful persuaders on his side ; the one, 
a strict religious life ; the other an humble and in- 
genuous search of truth, being unmoved in arguing, 
and void of all contentiousness : which are two great 
lights able to dazzle the eyes of the misled, while 
they consider, that God cannot be wanting to them 
in doctrine, to whom he is so gracious in life. 



A PRIEST TO THE TEMPLE. 



61 



CHAPTER XXV. 

THE PARSON PUNISHING. 

WHENSOEVER the Country Parson proceeds 
so far as to call in authority, and to do such 
things of legal opposition either in the presenting or 
punishing of any, as the vulgar ever construes for 
signs of ill will ; he forbears not in any wise to use 
the delinquent as before, in his behaviour and car- 
riage towards him, not avoiding his company, or 
doing any thing of averseness, save in the very act 
of punishment : neither doth he esteem him for an 
enemy, but as a brother still, except some small and 
temporary estranging may corroborate the punish- 
ment to a better subduing and humbling of the delin- 
quent ; which if it happily take effect, he then comes 
on the faster, and makes so much the more of him, 
as before he alienated himself ; doubling his regards, 
and shewing by all means, that the delinquent's 
return is to his advantage. 



CHAPTER XXVI. 

THE PARSON'S EYE. 



THE Country Parson at spare times from action, 
standing on a hill, and considering his flock, 
discovers two sorts of vices, and two sorts of vicious 
persons. There are some vices, whose natures are 



62 A PRIEST TO THE TEMPLE. 

always clear, and evident, as adultery, murder, ha- 
tred, lying", &c. There are other vices, whose na- 
tures, at least in the beginning, are dark and ob- 
scure ; as covetousness, and gluttony. So likewise 
there are some persons, who abstain not even from 
known sins ; there are others, who when they know 
a sin evidently, they commit it not. It is true, in- 
deed, they are long a knowing it, being partial to 
themselves, and witty to others who shall reprove 
them for it. A man may be both covetous, and 
intemperate, and yet hear sermons against both, 
and himself condemn both in good earnest: and 
the reason hereof is, because the natures of these 
vices being not evidently discussed, or known com- 
monly, the beginnings of them are not easily ob- 
servable : and the beginnings of them are not ob- 
served, because of the sudden passing from that 
which was just now lawful, to that which is pre- 
sently unlawful, even in one continued action. So 
a man dining, eats at first lawfully ; but proceeding 
on, comes to do unlawfully, even before he is aware ; 
not knowing the bounds of the action, nor when 
his eating begins to be unlawful. So a man storing 
up money for his necessary provisions, both in pre- 
sent for his family, and in future for his children, 
hardly perceives when his storing becomes unlaw- 
ful: yet is there a period for his storing, and a 
point, or centre, when his storing, which was even 
now good, passeth from good to bad. Wherefore 
the parson being true to his business, hath exactly 



A PHIEST TO THE TEMPLE. 6:3 

sifted the definitions of all virtues and vices ; espe- 
cially canvassing- those, whose natures are most 
stealing, and beginnings uncertain. Particularly, 
concerning these two vices, not because they are 
all that are of this dark and creeping disposition, 
but for example sake, and because they are most 
common, he thus thinks : first, for covetousness, 
he lays this ground : whosoever when a just oc- 
casion calls, either spends not at all, or not in 
some proportion to God's blessing upon him, is 
covetous. The reason of the ground is manifest, 
because wealth is given to that end, to supply 
our occasions. Now, if I do not give every thing 
its end, I abuse the creature, I am false to my rea- 
son which should guide me, I offend the Supreme 
Judge, in perverting that order which he hath set 
both to things, and to reason. The application of 
the ground would be infinite ; but in brief, a poor 
man is an occasion, my country is an occasion, my 
friend is an occasion, my table is an occasion, my 
apparel is an occasion : if in all these, and those 
more which concern me, I either do nothing, or 
pinch, and scrape, and squeeze blood indecently to 
the station wherein God hath placed me, I am cove- 
tous. More particularly, and to give one instance 
for all, if God have given me servants, and I either 
provide too little for them, or that which is unwhole- 
some, being sometimes baned meat, sometimes too 
salt, and so not competent nourishment, I am co- 
vetous. I bring this example, because men usually 



64 A PRIEST TO THE TEMPLE. 

think, that servants for their money are as other 
things that they buy, even as a piece of wood, which 
they may cut, or hack, or throw into the fire, and 
so they pay them their wages, all is well. Nay, to 
descend yet more particularly, if a man hath where- 
withal to buy a spade, and yet he chooseth rather 
to use his neighbour's, and wear out that, he is co- 
vetous. Nevertheless, few bring covetousness thus 
low, or consider it so narrowly, which yet ought to 
be done, since there is a justice in the least things, 
and for the least there shall be a judgment. Coun- 
try people are full of these petty injustices, being 
cunning to make use of another, and spare them- 
selves ; and scholars ought to be diligent in the ob- 
servation of these, and driving of their general 
school-rules ever to the smallest actions of life ; 
which while they dwell in their books, they will 
never find ; but being seated in the country, and 
doing their duty faithfully, they will soon discover : 
especially if they carry their eyes ever open, and 
fix them on their charge, and not on their pre- 
ferment. Secondly, for gluttony, the parson lays 
this ground, he that either for quantity eats more 
than his health or employments will bear, or for 
quality is lickerish after dainties, is a glutton; as 
he that eats more than his estate will bear, is a pro- 
digal ; and he that eats offensively to the company, 
either in his order, or length of eating, is scanda- 
lous and uncharitable. These three rules generally 
comprehend the faults of eating, and the truth of 



A PRIEST TO THE TKMPLK. 



65 



them needs no proof: so that men must eat, nei- 
ther to the disturbance of their health, nor of their 
affairs, (which being over-burdened or studying 
dainties too much, they cannot well dispatch), nor 
of their estate, nor of their brethren. One act in 
these things is bad, but it is the custom and habit 
that names a glutton. Many think they are at more 
liberty than they are, as if they were masters of 
their health, and so they will stand to the pain, all 
is well. But to eat to one's hurt comprehends, be- 
sides the hurt, an act against reason, because it is 
unnatural to hurt oneself; and this they are not 
masters of. Yet of hurtful things, I am more bound 
to abstain from those, which by my own experi- 
ence I have found hurtful, than from those which 
by a common tradition, and vulgar knowledge are 
reputed to be so. That which is said of hurtful 
meats extends to hurtful drinks also. As for the 
quantity, touching our employments, none must eat 
so as to disable themselves from a fit discharging 
either of divine duties, or duties of their calling. So 
that if after dinner they are not fit (or unwieldy) 
either to pray, or work, they are gluttons. Not 
that all must presently work after dinner, (for they 
rather must not work, especially students, and those 
that are weakly) ; but that they must rise so, as that 
it is not meat, or drink, that hinders them from 
working. To guide them in this, there are three 
rules : first, the custom and knowledge of their own 
body, and what it can well digest : the second, the 

F 



66 A PRIEST TO THE TEMPLE. 

feeling" of themselves in time of eating, which be- 
cause it is deceitful ; (for one thinks in eating, 
that he can eat more, than afterwards he finds true) : 
the third is the observation with what appetite they 
sit down. This last rule joined with the first, never 
fails. For knowing what one usually can well di- 
gest, and feeling when I go to meat in what dispo- 
sition I am, either hungry or not, according as I feel 
myself, either I take my wonted proportion, or di- 
minish of it. Yet physicians bid those that would 
live in health, not keep a uniform diet, but to feed 
variously, now more, now less : and Gerson, a spi- 
ritual man, wisheth all to incline rather to too much, 
than to too little ; his reason is, because diseases of 
exinanition are more dangerous than diseases of re- 
pletion. But the Parson distinguisheth according to 
his double aim, either of abstinence a moral virtue, 
or mortification a divine. When he deals with any 
that is heavy and carnal, he gives him those freer 
rules ; but when he meets with a refined, and hea- 
venly disposition, he carries them higher, even some- 
times to a forgetting of themselves, knowing that 
there is One, who when they forget, remembers for 
them ; as when the people hungered and thirsted 
after our Saviour's doctrine, and tarried so long at 
it, that they would have fainted had they returned 
empty, he suffered it not ; but rather made food 
miraculously, than suffered so good desires to mis- 
carry. 



A PRIES T TO THE TEMPLE. 



67 



CHAPTER XXVII. 

THE PARSON IN MIRTH. 

THE Country Parson is generally sad, because 
he knows nothing but the cross of Christ, his 
mind being defixed on it, with those nails wherewith 
his Master was : or if he have any leisure to look 
off from thence, he meets continually with two most 
sad spectacles, sin, and misery; God dishonoured 
every day ; and man afflicted. Nevertheless, he 
sometimes refresheth himself, as knowing that na- 
ture will not bear everlasting droopings, and that 
pleasantness of disposition is a great key to do good ; 
not only because all men shun the company of per- 
petual severity, but also for that when they are in 
company, instructions seasoned with pleasantness, 
both enter sooner, and root deeper. Wherefore he 
condescends to human frailties both in himself and 
others ; and intermingles some mirth in his dis- 
courses occasionally, according to the pulse of the 
hearer. 



CHAPTER XXVIII. 

THE PARSON IN CONTEMPT. 

THE Country Parson knows well, that both for 
the general ignominy which is cast upon the pro- 
fession, and much more for those rules, which out of 



68 A PRIEST TO THE TEMPLE. 

his choicest judgment, he hath resolved to observe, 
and which are described in this book, he must be 
despised ; because this hath been the portion of God 
his Master, and of God's saints his brethren, and 
this is foretold, that it shall be so still, until things 
be no more. Nevertheless, according to the apos- 
tle's rule, he endeavours that none shall despise him ; 
especially in his own parish, he suffers it not to his 
utmost power ; for that, where contempt is, there is 
no room for instruction. This he procures, first by 
his holy and unblameable life ; which carries a re- 
verence with it, even above contempt. Secondly, 
by a courteous carriage, and winning behaviour : he 
that will be respected, must respect; doing kind- 
nesses, but receiving none ; at least of those, who 
are apt to despise : for this argues a height and 
eminency of mind, which is not easily despised, ex- 
cept it degenerate to pride. Thirdly, by a bold and 
impartial reproof, even of the best in the parish, 
when occasion requires : for this may produce ha- 
tred in those that are reproved, but never contempt 
either in them, or others. Lastly, if the contempt 
shall proceed so far as to do any thing punishable 
bylaw, as contempt is apt to do, if it be not thwarted, 
the Parson having a due respect both to the per- 
son and to the cause, referreth the whole matter 
to the examination, and punishment of those ivhich 
are in authority ; that so the sentence lighting 
upon one, the example may reach to all. But if the 
contempt be not punishable by law, or being so, the 



A PRIEST TO THE TEMPLE. 



69 



Parson think it in his discretion either unfit, or boot- 
less to contend, then when any despises him, he 
takes it either in an humble way, saying nothing at 
all ; or else in a slighting way, shewing that re- 
proaches touch him no more, than a stone thrown 
against heaven, where he is, and lives ; or in a sad 
way, grieved at his own, and others' sins, which 
continually break God's laws, and dishonour him 
with those mouths, which he continually fills, and 
feeds: or else in a doctrinal way, saying to the 
contemner, Alas, why do you thus ? you hurt your- 
self, not me ; he that throws a stone at another, 
hits himself; and so between gentle reasoning, and 
pitying, he overcomes the evil : or lastly, in a tri- 
umphant way, being glad, and joyful, that he is 
made conformable to his Master ; and being in the 
w T orld as he was, hath this undoubted pledge of his 
salvation. These are the five shields wherewith the 
godly receive the darts of the wicked ; leaving an- 
ger, and retorting, and revenge to the children of 
the w r orld, whom another's ill mastereth, and lead- 
eth captive without any resistance, even in resist- 
ance, to the same destruction. For while they re- 
sist the person that reviles, they resist not the evil 
which takes hold of them, and is far the worst 
enemy. 



70 A PRIEST TO THE TEMPLE. 

CHAPTER XXIX. 

THE PARSON WITH HIS CHURCHWARDENS. 

nr^HE Country Parson doth often, both publicly 
JL and privately, instruct his churchwardens, 
what a great charge lies upon them, and that indeed 
the whole order and discipline of the parish is put 
into their hands. If himself reform any thing, it is 
out of the overflowing of his conscience, whereas 
they are to do it by command, and by oath. Neither 
hath the place its dignity from the ecclesiastical 
laws only, since even by the common statute law, 
they are taken for a kind of corporation, as being 
persons enabled by that name to take moveable 
goods, or chattels, and to sue, and to be sued at 
law concerning such goods for the use and profit of 
their parish : and by the same law they are to levy 
penalties for negligence in resorting to church, or 
for disorderly carriage in time of divine service. 
Wherefore the Parson suffers not the place to be 
vilified or debased, by being cast on the lower rank 
of people ; but invites and urges the best unto it, 
shewing that they do not lose, or go less, but gain 
by it ; it being the greatest honour of this world, 
to do God and his chosen service ; or as David 
says, to be even a door-keeper in the house of God, 
Now the canons being the churchwarden s' rule, the 
Parson adviseth them to read, or hear them read 



A PRIEST TO THE TEMPLE. 71 

often, as also the visitation articles, which arc 
grounded upon the eanons, that so they may know 
their duty, and keep their oath the better ; in which 
regard, considering the great consequence of their 
place, and more of their oath, he wisheth them by 
no means to spare any, though never so great ; but 
if after gentle and neighbourly admonitions, they 
still persist in ill, to present them ; yea though they 
be tenants, or otherwise engaged to the delinquent : 
for their obligation to God, and their own soul, is 
above any temporal tie. Do well and right, and let 
the world sink. 



CHAPTER XXX. 

THE PARSON'S CONSIDERATION OF PROVIDENCE. 

THE Country Parson, considering the great 
aptness, country people have to think that all 
things come by a kind of natural course ; and that 
if they sow and soil their grounds, they must have 
corn ; if they keep and fodder well their cattle, they 
must have milk, and calves ; labours to reduce them 
to see God's hand in all things, and to believe, that 
things are not set in such an inevitable order, but 
that God often changeth it according as he sees 
fit, either for reward or punishment. To this end 
he represents to his flock, that God hath, and ex- 
erciseth a threefold power in every thing which con- 
cerns man. The first is a sustaining power ; the 



72 A PRIEST TO THE TEMPLE. 

second, a governing power; the third, a spiritual 
power. By his sustaining power he preserves and 
actuates every thing in his being ; so that corn 
doth not grow by any other virtue, than by that 
which he continually supplies, as the corn needs 
it ; without which supply the corn would instantly 
dry up, as a river would, if the fountain were stop- 
ped. And it is observable, that if any thing could 
presume of an inevitable course, and constancy in 
their operations, certainly it should be either the 
sun in heaven, or the fire on earth, by reason of their 
fierce, strong, and violent natures ; yet when God 
pleased, the sun stood still, the fire burned not. 
By God's governing power he preserves and orders 
the references of things one to the other, so that 
though the corn do grow, and be preserved in that 
act by his sustaining power, yet if he suit not other 
things to the growth, as seasons, and weather, and 
other accidents, by his governing power, the fairest 
harvests come to nothing. And it is observable, 
that God delights to have men feel, and acknow- 
ledge, and reverence his power, and therefore he 
often overturns things, when they are thought past 
danger ; that is his time of interposing : as when 
a merchant hath a ship come home after many a 
storm, which it hath escaped, he destroys it some- 
times in the very haven ; or if the goods be housed, 
a fire hath broken forth, and suddenly consumed 
them. Now this he doth, that men should perpe- 
tuate, and not break off their acts of dependence, 



A PRIEST TO THE TEMPLE. 7:* 

how fair soever the opportunities present them- 
selves. So that if a farmer should depend upon 
God all the year, and being ready to put hand to 
sickle, shall then secure himself, and think all cock 
sure ; then God sends such weather, as lays the 
corn, and destroys it: or if he depend on God fur- 
ther, even till he imbarn his corn, and then think all 
sure ; God sends a fire and consumes all that he 
hath : for that he ought not to break off, but to 
continue his dependence on God, not only before 
the corn is inned, but after also ; and, indeed, to 
depend, and fear continually. The third power is 
spiritual, by which God turns all outward blessings 
to inward advantages. So that if a farmer hath 
both a fair harvest, and that also well inned, and 
imbarned, and continuing safe there ; yet if God 
give him not the grace to use and utter this well, 
all his advantages are to his loss. Better were 
his corn burnt, than not spiritually improved. And 
it is observable in this, how God's goodness strives 
-with man's refractoriness ; man would sit down at 
this world, God bids him sell it, and purchase a 
better : just as a father who hath in his hand an 
apple, and a piece of gold under it ; the child comes, 
and with pulling, gets the apple out of his father's 
hand : his father bids him throw it away, and he 
will give him the gold for it, which the child ut- 
terly refusing, eats it, and is troubled with worms : 
so is the carnal and wilful man with the worm of 
the grave in this world, and the worm of conscience 
in the next. 



74 A PRIEST TO THE TEMPLE. 

CHAPTER XXXI. 

THE PARSON IN LIBERTY. 

THE Country Parson observing the manifold 
wiles of Satan (who plays his part sometimes 
in drawing God's servants from him, sometimes in 
perplexing them in the service of God) stands fast 
in the liberty w T herewith Christ hath made us free. 
This liberty he compasseth by one distinction, and 
that is, of what is necessary, and what is addition- 
ary. As for example ; it is necessary that all Chris- 
tians should pray twice a day, every day of the week, 
and four times on Sunday, if they be well. This 
is so necessary, and essential to a Christian, that 
he cannot without this maintain himself in a Chris- 
tian state. Besides this, the godly have ever added 
some hours of prayer, as at nine, or at three, or 
at midnight, or as they think fit, and see cause? 
or rather as God's Spirit leads them. But these 
prayers are not necessary, but additionary. Now 
it so happens, that the godly petitioner upon some 
emergent interruption in the day, or by oversleep- 
ing himself at night, omits his additionary prayer. 
Upon this his mind begins to be perplexed, and 
troubled, and Satan, who knows the exigent, blows 
the fire, endeavouring to disorder the Christian, and 
put him out of his station, and to enlarge the per- 
plexity, until it spread, and taint his other duties 



A PRIEST TO THE TEMPLE. 



75 



of piety, which none can perform so well in trouble, 
as in calmness. Here the Parson interposeth with 
his distinction, and shews the perplexed Christian, 
that this prayer being- additionally, not necessary ; 
taken in, not commanded, the omission thereof upon 
just occasion ought by no means to trouble him. 
God knows the occasion, as well as he, and He is 
as a gracious Father, who more accepts a common 
course of devotion, than dislikes an occasional in- 
terruption. And of this he is so to assure himself, 
as to admit no scruple, but to go on as cheerfully, 
as if he had not been interrupted. By this it is 
evident that the distinction is of singular use and 
comfort, especially to pious minds, which are ever 
tender, and delicate. But here there are two cau- 
tions to be added. First, that this interruption pro- 
ceed not out of slackness, or coldness, which will 
appear if the pious soul foresee and prevent such 
interruptions, what he may, before they come, and 
when for all that they do come, he be a little 
affected therewith, but not afflicted, or troubled ; if 
he resent it to a mislike, but not a grief. Secondly, 
that this interruption proceed not out of shame. As 
for example : a godly man, not out of superstition, 
but of reverence to God's house, resolves whenever 
he enters into a church, to kneel down and pray, 
either blessing God, that he will be pleased to dwell 
among men ; or beseeching him, that whenever he 
repairs to his house, he may behave himself so as 
befits so great a presence ; and this briefly. But 






76 A PRIEST TO THE TEMPLE. 

it happens that near the place where he is to pray, 
he spies some scoffing ruffian, who is likely to de- 
ride him for his pains : if he now, shall either for 
fear or shame, break his custom, he shall do pass- 
ing ill : so much the rather ought he to proceed, as 
that by this he may take into his prayer humiliation 
also. On the other side, if I am to visit the sick in 
haste, and my nearest way lie through the church, 
I will not doubt to go without staying to pray there 
(but only, as I pass, in my heart) because this kind 
of prayer is additionary, not necessary, and the 
other duty overweighs it : so that if any scruple 
arise, I will throw it away, and be most confident, 
that God is not displeased. This distinction may 
run through all Christian duties, and it is a great 
stay and settling to religious souls. 

CHAPTER XXXII. 

THE PARSON'S SURVEYS. 

THE Country Parson hath not only taken a par- 
ticular survey of the faults of his own parish, 
but a general also of the diseases of the time, 
that so, when his occasions carry him abroad, or 
bring strangers to him, he may be the better armed 
to encounter them. The great and national sin of 
this land he esteems to be idleness ; great in itself, 
and great in consequence : for when men have no- 
thing to do, then they fall to drink, to steal, to whore, 



A PRIEST TO THE TEMPLE. 



77 



to scoff, to revile, to all sorts of gainings. Come, say 
they, we have nothing to do, let's go to the tavern, 
or to the stews, or what not ? Wherefore the Par- 
son strongly opposeth this sin, wheresoever he goes. 
And because idleness is twofold, the one in having 
no calling, the other in walking carelessly in our 
calling, he first represents to every body the neces- 
sity of a vocation. The reason of this assertion is 
taken from the nature of man, wherein God hath 
placed two great instruments, reason in the soul, 
and a hand in the body, as engagements of work- 
ing ; so that even in paradise man had a calling, 
and how much more out of paradise, when the evils 
which he is now subject unto, may be prevented, or 
diverted by reasonable employment. Besides, every 
gift or ability is a talent to be accounted for, and 
to be improved to our Master's advantage. Yet is 
it also a debt to our country to have a calling ; and 
it concerns the commonwealth, that none should be 
idle, but all busied. Lastly, riches are the blessing 
of God, and the great instrument of doing ad- 
mirable good ; therefore all are to procure them 
honestly and seasonably when they are not better 
employed. Now this reason crosseth not our Sa- 
viour's precept of selling w r hat we have, because 
when we have sold all, and given it to the poor, we 
must not be idle, but labour to get more, that we 
may give more, according to St. Paul's rule, Ephe- 
sians iv. 28, 1 Thessalonians iv. 11, 12. So that 
our Saviour's selling is so far from crossing Saint 



78 A PRIEST TO THE TEMPLE. 

Paul's working, that it rather established it, since 
they that have nothing, are fittest to work. Now 
because the only opposer to this doctrine is the gal- 
lant, who is witty enough to abuse both others, and 
himself, and who is ready to ask, if he shall mend 
shoes, or what he shall do ? Therefore the Parson 
unmoved, sheweth, that ingenuous and Jit employ- 
ment is never wanting to those that seek it. But 
if it should be, the assertion stands thus : all are 
either to have a calling, or prepare for it : he that 
hath or can have yet no employment, if he truly, 
and seriously prepare for it, he is safe and within 
bounds. Wherefore all are either presently to enter 
into a calling, if they be fit for it, and it for them ; 
or else to examine with care, and advice, what they 
are fittest for, and to prepare for that with all dili- 
gence. But it will not be amiss in this exceeding 
useful point to descend to particulars ; for exact- 
ness lies in particulars. Men are either single, or 
married : the married and housekeeper hath his 
hands full, if he do what he ought to do. For there 
are two branches of his affairs ; first, the improve- 
ment of his family, by bringing them up in the fear 
and nurture of the Lord ; and secondly, the im- 
provement of his grounds, by drowning, or drain- 
ing, or stocking, or fencing, and ordering his land 
to the best advantage both of himself and his neigh- 
bours. The Italian says, none fouls his hands in 
his own business ; and it is an honest, and just care, 
so it exceed not bounds, for every one to employ 



A PRIEST TO THE TEMPLE. 79 

himself to the advancement of his affairs, that he 
may have wherewithal to do good. But his family 
is his best care, to labour Christian souls, and 
raise them to their height, even to heaven : to dress 
and prune them, and take as much joy in a straight- 
growing child, or servant, as a gardener doth in a 
choice tree. Could men find out this delight, they 
would seldom be from home ; whereas now, of any 
place they are least there. But if after all this 
care well dispatched, the housekeeper's family be 
so small, and his dexterity so great, that he have 
leisure to look out, the village or parish which 
either he lives in, or is near unto it, is his employ- 
ment. He considers every one there, and either 
helps them in particular,, or hath general propo- 
sitions to the whole town or hamlet, of advancing 
the public stock, and managing commons, or w r oods, 
according as the place suggests. But if he may 
be of the commission of peace, there is nothing to 
that : no commonwealth in the world hath a braver 
institution than that of justices of the peace : for 
it is both a security to the king, who hath so many 
dispersed officers at his beck throughout the king- 
dom, accountable for the public good ; and also an 
honourable employment of a gentle, or nobleman 
in the country he lives in, enabling him with power 
to do good, and to restrain all those, who else might 
both trouble him and the whole state. Wherefore 
it behoves all, who are come to the gravity and 
ripeness of judgment for so excellent a place, not 



80 A PRIEST TO THE TEMPLE. 

to refuse, but rather to procure it. And whereas 
there are usually three objections made against the 
place; the one, the abuse of it, by taking petty 
country bribes ; the other, the casting of it on mean 
persons, especially in some shires ; and lastly, the 
trouble of it : these are so far from deterring any 
good man from the place, that they kindle them 
rather to redeem the dignity either from true faults, 
or unjust aspersions. Now, for single men, they 
are either heirs, or younger brothers : the heirs are 
to prepare in all the fore-mentioned points against 
the time of their practice. Therefore they are to 
mark their father's discretion in ordering his house 
and affairs ; and also elsewhere, when they see any 
remarkable point of education or good husbandry, 
and to transplant it in time to his own home, with 
the same care as others, when they meet with good 
fruit, get a graft of the tree, enriching their or- 
chard, and neglecting their house. Besides, they 
are to read books of law and justice; especially the 
statutes at large. As for better books of divinity, 
they are not in this consideration, because we are 
about a calling, and a preparation thereunto. But 
chiefly, and above all things, they are to frequent 
sessions and assizes ; for it is both an honour which 
they owe to the reverend judges and magistrates, 
to attend them at least in their shire ; and it is a 
great advantage to know the practice of the land ; 
for our law is practice. Sometimes he may go to 
court, as the eminent place both of good and ill. 



A PKIKST TO THE TEMPLE. 



81 



At other times he is to travel over the king's do- 
minions, cutting out the kingdom into portions, 
which every year he surveys piece-meal. When 
there is a parliament, he is to endeavour by all 
means to be a knight or burgess there ; for there 
is no school to a parliament. And when he is there, 
he must not only be a morning man, but at com- 
mittees also ; for there the particulars are exactly 
discussed, which are brought from thence to the 
house but in general. When none of these occa- 
sions call him abroad, every morning that he is at 
home he must either ride the great horse, or exer- 
cise some of his military gestures. For all gentle- 
men, that are not weakened, and disarmed with 
sedentary lives, are to know the use of their arms : 
and as the husbandman labours for them, so must 
they fight for, and defend them, when occasion 
calls. This is the duty of each to other, which 
they ought to fulfill : and the Parson is a lover and 
exciter to justice in all things, even as John the 
Baptist squared out to every one (even to soldiers) 
what to do. As for younger brothers, those whom 
the Parson finds loose, and not engaged into some 
profession by their parents, whose neglect in this 
point is intolerable, and a shameful wrong both to 
the commonwealth, and their own house : to them, 
after he hath shewed the unlawfulness of spending 
the day in dressing, complimenting, visiting, and 
sporting, he first commends the study of the civil 
law, as a brave, and wise knowledge, the professors 



82 A PRIEST TO THE TEMPLE. 

whereof were much employed by Queen Elizabeth, 
because it is the key of commerce, and discovers 
the rules of foreign nations. Secondly, he com- 
mends the mathematics, as the only wonder-work- 
ing knowledge, and therefore requiring the best 
spirits. After the several knowledge of these, he 
adviseth to insist and dwell chiefly on the two noble 
branches thereof, of fortification, and navigation; 
the one being useful to all countries, and the other 
especially to islands. But if the young gallant 
think these courses dull, and phlegmatic, where can 
he busy himself better than in those new planta- 
tions, and discoveries, which are not only a noble, 
but also as they may be handled, a religious em- 
ployment ? Or let him travel into Germany and 
France, and observing the artifices, and manufac- 
tures there, transplant them hither, as divers have 
done lately, to our country's advantage. 



CHAPTER XXXIII. 

THE PARSON'S LIBRARY. 

THE Country Parson's library is a holy life: for 
besides the blessing that that brings upon it, 
there being a promise, that if the kingdom of God 
be first sought, all other things shall be added, even 
itself is a sermon. For the temptations with which 
a good man is beset, and the ways which he used 
to overcome them, being told to another, whether 






A PRIEST TO THE TEMPLE. 



83 



in private conference, or in the church, arc a BCT- 
mon. He that hath considered how to carry him- 
self at table about his appetite, if he tell this to 
another, preacheth ; and much more feelingly, and 
judiciously, than he writes his rules of temperance 
out of books. So that the Parson having studied 
and mastered all his lusts and affections within, and 
the whole army of temptations without, hath ever 
so many sermons ready penned, as he hath victories. 
And it fares in this as it doth in physic : he that 
hath been sick of a consumption, and knows what 
recovered him, is a physician, so far as he meets 
with the same disease, and temper : and can much 
better, and particularly do it, than he that is gene- 
rally learned, and was never sick. And if the same 
person had been sick of all diseases, and were re- 
covered of all, by things that he knew, there were 
no such physician as he, both for skill and tender- 
ness. Just so it is in divinity, and that not with- 
out manifest reason : for though the temptations 
may be diverse in divers Christians, yet the victory 
is alike in all, being by the self-same Spirit. Nei- 
ther is this true only in the military state of a 
Christian life, but even in the peaceable also ; when 
the servant of God, freed for a while from tempta- 
tion, in a quiet sweetness seeks how to please his 
God. Thus the Parson considering that repentance 
is the great virtue of the gospel, and one of the 
first steps of pleasing God, having for his own use 
examined the nature of it, is able to explain it after 






84 A PRIEST TO THE TEMPLE. 

to others. And particularly, having" doubted some- 
times, whether his repentance were true, or at least 
in that degree it ought to be, since he found him- 
self sometimes to weep more for the loss of some 
temporal things than for offending God, he came 
at length to this resolution, that repentance is an 
act of the mind, not of the body, even as the ori- 
ginal signifies ; and that the chief thing which God 
in Scriptures requires, is the heart, and the spirit, 
and to worship him in truth, and spirit. Where- 
fore in case a Christian endeavour to weep, and 
cannot, since we are not masters of our bodies, this 
sufficeth. And consequently he found, that the 
essence of repentance, that it may be alike in all 
God's children (which as concerning weeping it 
cannot be, some being of a more melting temper 
than others) consisteth in a true detestation of the 
soul, abhorring and renouncing sin, and turning 
unto God in truth of heart, and newness of life: 
which acts of repentance are and must be found in 
all God's servants. Not that weeping is not use- 
ful, where it can be, that so the body may join in 
the grief, as it did in the sin ; but that, so the other 
acts be, that is not necessary : so that he as truly 
repents who performs the other acts of repentance, 
when he cannot more, as he that weeps a flood of 
tears. This instruction and comfort the Parson 
getting for himself, when he tells it to others, be- 
comes a sermon. The like he doth in other Chris- 
tian virtues, as of faith, and lo^e, and the cases of 



A PKIEST 'JO Till: TEMPLE. 



85 



conscience belonging thereto, wherein (as St. Paul 
implies that he ought, Romans ii.) he first preach* 
eth to himself, and then to others. 



CHAPTER XXXIV. 



THE PARSON S DEXTERITY IN APPLYING OF 
REMEDIES. 

THE Country Parson knows, that there is a 
double state of a Christian, even in this life, 
the one military, the other peaceable. The military 
is, when we are assaulted with temptations either 
from within or from without. The peaceable is, when 
the devil for a time leaves us, as he did our Saviour, 
and the angels minister to us their own food, even 
joy, and peace, and comfort in the Holy Ghost. 
These two states were in our Saviour, not only in 
the beginning of his preaching, but afterwards also, 
as Mat. xxii. 35, he was tempted : and Luke x. 21, 
he rejoiced in spirit : and they must be likewise 
in all that are his. Now the Parson having a spi- 
ritual judgment, according as he discovers any of 
his flock to be in one or the other state, so he ap- 
plies himself to them. Those that he finds in the 
peaceable state, he adviseth to be very vigilant, and 
not to let go the reins as soon as the horse goes 
easy. Particularly, he counselleth them to two 
things : first, to take heed, lest their quiet betray 
them (as it is apt to do) to a coldness, and careless- 



86 A PRIEST TO THE TEMPLE. 

ness in their devotions, but to labour still to be as 
fervent in Christian duties, as they remember them- 
selves were, when affliction did blow the coals. 
Secondly, not to take the full compass and liberty 
of their peace : not to eat of all those dishes at 
table, which even their present health otherwise 
admits ; nor to store their house with all those fur- 
nitures, which even their present plenty of wealth 
otherwise admits ; nor when they are among them 
that are merry, to extend themselves to all that 
mirth, which the present occasion of wit and com- 
pany otherwise admits; but to put bounds and 
hoops to their joys : so will they last the longer, 
and when they depart, return the sooner. If we 
would judge ourselves, we should not be judged ; 
and if we would bound ourselves, we should not be 
bounded. But if they shall fear, that at such, or 
such a time their peace and mirth have carried them 
further than this moderation, then to take Job's 
admirable course, who sacrificed lest his children 
should have transgressed in their mirth: so let 
them go, and find some poor afflicted soul, and 
there be bountiful, and liberal; for with such sa- 
crifices God is well pleased. Those that the Par- 
son finds in the military state, he fortifies, and 
strengthens with his utmost skill. Now in those 
that are tempted, whatsoever is unruly, falls upon 
two heads ; either they think, that there is none 
that can or will look after things, but all goes by 
chance, or wit: or else, though there be a great 



A PRIEST TO THE TEMPLE. 



;s; 



Governor of all filings, yet to them he is lost, as if 
they said, God doth forsake and persecute them, 
and there is none to deliver them. If the Parson 
suspect the first, and find sparks of such thoughts 
now and then to break forth, then without opposing 
directly (for disputation is no cure for atheism) he 
scatters in his discourse three sorts of arguments ; 
the first taken from nature, the second from the 
law, the third from grace. For nature, he sees not 
how a house could be either built without a builder, 
or kept in repair without a housekeeper. He con- 
ceives not possibly, how the winds should blow so 
much as they can, and the sea rage as much as it 
can, and all things do what they can, and all, not 
only without dissolution of the whole, but also of 
any part, by taking away so much as the usual 
seasons of summer and winter, earing and harvest. 
Let the weather be what it will, still we have bread, 
though sometimes more, sometimes less ; where- 
with also a careful Joseph might meet. He con- 
ceives not possibly, how he that would believe a 
Divinity, if he had been at the creation of all things, 
should less believe it, seeing the preservation of all 
things : for preservation is a creation : and more, 
it is a continued creation, and a creation every 
moment. Secondly, for the law, there may be so 
evident, though unused a proof of divinity taken 
from thence, that the atheist, or Epicurean can 
have nothing to contradict. The Jews yet live and 
are known : they have their law and language bear- 



88 A PRIEST TO THE TEMPLE. 

ing witness to them, and they to it : they are cir- 
cumcised to this day, and expect the promises of 
the Scripture; their country also is known, the 
places, and rivers travelled unto, and frequented 
by others, but to them an unpenetrable rock, an 
inaccessible desert. Wherefore if the Jews live, 
all the great wonders of old live in them, and then 
who can deny the stretched-out arm of a mighty 
God ? especially since it may be a just doubt, whe- 
ther, considering the stubbornness of the nation, 
their living then in their country, under so many 
miracles were a stranger thing, than their present 
exile, and disability to live in their country. And 
it is observable, that this very thing was intended 
by God, that the Jews should be his proof, and 
witnesses, as he calls them, Isaiah xliii. 12. And 
their very dispersion in ail lands, was intended not 
only for a punishment to them ; but for an exciting 
of others by their sight, to the acknowledging of 
God and his power, Psalm lix. 11. And, therefore, 
this kind of punishment was chosen rather than 
any other. Thirdly, for grace. Besides the con- 
tinual succession (since the gospel) of holy men, 
who have borne witness to the truth, (there being 
no reason why any should distrust St. Luke, or 
Tertullian, or Chrysostom, more than Tully, 
Virgil, or Livy ;) there are two prophecies in the 
gospel, which evidently argue Christ's divinity by 
their success : the one concerning the woman that 
spent the ointment on our Saviour, for which he 



A PRIEST T<> THE TEMPLE. 



89 



told, that it should never be forgotten, but with 
the gospel itself be preached to all ages, Matthew 
xxvi. 13. The other concerning the destruction of 
Jerusalem ; of which our Saviour said, that that 
generation should not pass, till all were fulfilled, 
Luke xxi. 32. Which Josephus his story con- 
firmeth, and the continuance of which verdict is 
yet evident. To these might be added the preach- 
ing of the gospel in all nations, Matthew xxiv. 14, 
which we see even miraculously effected in these 
new discoveries, God turning men's covetousness, 
and ambitions to the effecting of his word. Now 
a prophecy is a wonder sent to posterity, lest they 
complain of want of wonders. It is a letter sealed, 
and sent, which to the bearer is but paper, but to 
the receiver, and opener, is full of power. He that 
saw Christ open a blind man's eyes, saw not more 
divinity, than he that reads the woman's ointment 
in the gospel, or sees Jerusalem destroyed. With 
some of these heads enlarged, and woven into his 
discourse, at several times and occasions, the Par- 
son settleth wavering minds. But if he sees them 
nearer desperation, than atheism, not so much 
doubting a God, as that he is theirs ; then he dives 
into the boundless ocean of God's love, and the 
unspeakable riches of his loving-kindness. He 
hath one argument unanswerable. If God hate 
them, either he doth it as they are creatures, dust 
and ashes; or as they are sinful. As creatures? 
he must needs love them ; for no perfect artist ever 



90 A PRIEST TO THE TEMPLE. 

yet hated his own work. As sinful, he must much 
more love them; because notwithstanding his in- 
finite hate of sin, his love overcame that hate ; and 
with an exceeding great victory; which in the 
creation needed not, gave them love for love, even 
the Son of his love out of his bosom of love. So 
that man, which way soever he turns, hath two 
pledges of God's love, that in the mouth of two or 
three witnesses every word may be established ; the 
one in his being, the other in his sinful being : and 
this as the more faulty in him, so the more glorious 
in God. And all may certainly conclude, that God 
loves them, till either they despise that love ; or 
despair of his mercy : not any sin else, but is within 
his love ; but the despising of love must needs be 
without it. The thrusting away of his arm makes 
us only not embraced. 



CHAPTER XXXV. 

THE PARSON'S CONDESCENDING. 

THE Country Parson is a lover of old customs, 
if they be good and harmless ; and the rather, 
because country people are much addicted to them, 
so that to favour them therein is to win their hearts, 
and to oppose them therein is to deject them. If 
there be any ill in the custom, that may be severed 
from the good, he pares the apple, and gives them 
the clean to feed on. Particularly he loves pro- 



A PRIEST TO 'I III. TEMPLE. 



91 



cession, and maintains it, because there are con- 
tained therein four manifest advantages: first, a 
blessing of God for the fruits of the field : secondly, 
justice in the preservation of bounds: thirdly, cha- 
rity in loving walking, and neighbourly accom- 
panying one another, with reconciling of differences 
at that time, if there be any : fourthly, mercy in 
relieving the poor by a liberal distribution and 
largess, which at that time is, or ought to be used. 
Wherefore he exacts of all to be present at the 
perambulation, and those that withdraw, and sever 
themselves from it, he mislikes, and reproves as 
uncharitable and unneighbourly ; and if they will 
not reform, presents them. Nay, he is so far from 
condemning such assemblies, that he rather pro- 
cures them to be often, as knowing that absence 
breeds strangeness, but presence love. Now love 
is his business and aim ; wherefore he likes well, 
that his parish at good times invite one another to 
their houses, and he urgeth them to it : and some- 
times, where he knows there hath been or is a little 
difference, he takes one of the parties, and goes 
with him to the other, and all dine or sup together. 
There is much preaching in this friendliness. An- 
other old custom there is of saying, when light is 
brought in, God send us the light of heaven ; and 
the Parson likes this very well : neither is he afraid 
of praising, or praying to God at all times, but is 
rather glad of catching opportunities to do them. 
Light is a great blessing, and as great as food, for 



92 A PRIEST TO THE TEMPLE. 

which we give thanks ; and those that think this 
superstitious, neither know superstition nor them- 
selves. As for those that are ashamed to use this 
form as being old, and obsolete, and not the fashion, 
he reforms and teaches them, that at baptism they 
professed not to be ashamed of Christ's cross, or 
for any shame to leave that which is good. He 
that is ashamed in small things, will extend his 
pusillanimity to greater. Rather should a Christian 
soldier take such occasions to harden himself, and 
to further his exercises of mortification. 



CHAPTER XXXVI. 

THE PARSON BLESSING. 

THE Country Parson wonders, that blessing the 
people is in so little use with his brethren : 
whereas he thinks it not only a grave, and reverend 
thing, but a beneficial also. Those who use it not ; 
do so either out of niceness, because they like the 
salutations, and compliments, and forms of worldly 
language better; which conformity and fashion- 
ableness is so exceeding unbefitting a minister, 
that it deserves reproof, not refutation : or else, 
because they think it empty and superfluous. But 
that which the apostles used so diligently in their 
writings, nay, which our Saviour himself used, 
Mark x. 16, cannot be vain and superfluous. But 
this was not proper to Christ, or the apostles only, 






A PRIEST TO THE TEMPLE, 99 

no more than to be a spiritual father was appro- 
priated to them. And if temporal fathers bless 
their children, how much more may, and ought 
spiritual fathers ? Besides, the priests of the Old 
Testament were commanded to bless the people, 
and the form thereof is prescribed, Numbers vi. 
Now as the apostle argues in another case ; if the 
ministration of condemnation did bless, how shall 
not the ministration of the Spirit exceed in bless- 
ing? The fruit of this blessing good Hannah 
found, and received with great joy, 1 Samuel i. 18, 
though it came from a man disallowed by God : for 
it was not the person, but priesthood, that blessed ; 
so that even ill priests may bless. Neither have 
the ministers power of blessing only, but also of 
cursing. So in the Old Testament, Elisha cursed 
the children, 2 Kings ii. 24, which though our Sa- 
viour reproved as unfitting for his particular, who 
was to show all humility before his passion, yet he 
allows it in his apostles. And therefore, St. Peter 
used that fearful imprecation to Simon Magus, 
Acts viii., Thy money perish with thee : and the 
event confirmed it : so did St. Paul, 2 Timothy iv. 
14, and 1 Timothy i. 20. Speaking of Alexander 
the coppersmith, who had withstood his preaching, 
The Lord (saith he) reward him according to his 
works. And again, of Hymeneus and Alexander, 
he saith, he had delivered them to Satan, that 
they might learn not to blaspheme. The forms 
both of blessing, and cursing, are expounded in the 



94 A PRIEST TO THE TEMPLE. 

Common Prayer Book : the one in, The grace of 
our Lord Jesus Christ, &c. and, The peace of God, 
&c. The other in general, in the Commination. 
Now blessing differs from prayer, in assurance, be- 
cause it is not performed by way of request, but of 
confidence, and power, effectually applying God's 
favour to the blessed, by the interesting of that 
dignity wherewith God hath invested the Priest, 
and engaging of God's own power and institution 
for a blessing. The neglect of this duty in minis- 
ters themselves hath made the people also neglect 
it ; so that they are so far from craving this benefit 
from their ghostly father, that they oftentimes go 
out of church before he hath blessed them. In the 
time of popery, the priest's Benedicite and his holy 
water were over highly valued; and now we are 
fallen to the clean contrary, even from superstition 
to coldness and atheism. But the Parson first values 
the gift in himself, and then teacheth his parish 
to value it. And it is observable, that if a minister 
talk with a great man in the ordinary course of 
complimenting language, he shall be esteemed as 
ordinary complimenters ; but if he often interpose 
a blessing, when the other gives him just oppor- 
tunity, by speaking any good, this unusual form 
begets a reverence, and makes him esteemed ac- 
cording to his profession. The same is to be ob- 
served in writing letters also. To conclude, if all 
men are to bless upon occasion, as appears Romans 
xii. 14, how much more those who are spiritual 
fathers ? 



A PRIEST TO THE TEMPLE. 95 

CHAPTER XXXVII. 

CONCERNING DETRACTION. 

THE Country Parson perceiving, that most, 
when they are at leisure, make others' faults 
their entertainment and discourse, and that even 
some good men think, so they speak truth, they may 
disclose another's fault, finds it somewhat difficult 
how to proceed in this point. For if he absolutely 
shut up men's mouths, and forbid all disclosing of 
faults, many an evil may not only be, but also spread 
in his parish, without any remedy (which cannot be 
applied without notice) to the dishonour of God, 
and the infection of his flock, and the discomfort, 
discredit and hindrance of the Pastor. On the 
other side, if it be unlawful to open faults, no be- 
nefit or advantage can make it lawful ; for we must 
not do evil, that good may come of it. Now the 
Parson taking this point to task, which is so ex- 
ceeding useful, and hath taken so deep root, that 
it seems the very life and substance of conversa- 
tion, hath proceeded thus far in the discussing of 
it. Faults are either notorious or private. Again, 
notorious faults are either such as are made known 
by common fame (and of these, those that know 
them may talk, so they do it not with sport, but 
commiseration ;) or else such as have passed judg- 
ment, and been corrected either by whipping, or 



96 A PRIEST TO THE TEMPLE. 

imprisoning, or the like. Of these also men may 
talk, and more, they may discover them to those 
that know them not ; because infamy is a part of 
the sentence against malefactors, which the law 
intends, as is evident by those which are branded 
for rogues, that they may be known, or put into 
the stocks, that they may be looked upon. But 
some may say, though the law allow this, the Gos- 
pel doth not, which hath so much advanced charity, 
and ranked backbiters among the generation of the 
wicked, Romans i. 30. But this is easily answered : 
as the executioner is not uncharitable, that takes 
away the life of the condemned, except, besides his 
office, he add a tincture of private malice, in the 
joy and haste of acting his part ; so neither is he 
that defames him whom the law would have de- 
famed, except he also do it out of rancour. For in 
infamy, all are executioners, and the law gives a 
malefactor to all to be defamed. And as malefac- 
tors may lose and forfeit their goods or life, so may 
they their good name, and the possession thereof, 
which before their offence and judgment they had 
in all men's breasts ; for all are honest till the con- 
trary be proved. Besides, it concerns the common- 
wealth that rogues should be known, and charity 
to the public hath the precedence of private charity. 
So that it is so far from being a fault to discover 
such offenders, that it is a duty rather, which may 
do much good, and save much harm. Neverthe- 
less, if the punished delinquent shall be much 



A PRIEST TOTIIK TEMP LB. 97 

troubled for his sins, and turn quite another man, 
doubtless then also men's affections and words mu.-t 
turn, and forbear to speak of that which even God 
himself hath forgotten. 



THE AUTHOR'S PRAYER BEFORE SERMON. 

O ALMIGHTY and ever living Lord God ! 
Majesty, and Power, and Brightness, and 
Glory ! How shall we dare to appear before thy 
face, who are contrary to thee, in all we call thee ? 
for we are darkness, and weakness, and filthiness, 
and shame. Misery and sin fill our days ; yet art 
thou our Creator, and we thy work. Thy hands 
both made us, and also made us lords of all thy 
creatures ; giving us one world in ourselves, and 
another to serve us : then didst thou place us in 
paradise, and wert proceeding still on in thy favours, 
until we interrupted thy counsels, disappointed thy 
purposes, and sold our God, our glorious, our gra- 
cious God for an apple. O write it ! O brand it in 
our foreheads for ever : for an apple once we lost 
our God, and still lose him for no more ; for money, 
for meat, for diet: but thou, Lord, art patience, 
and pity, and sweetness, and love ; therefore we 
sons of men are not consumed. Thou hast exalted 
thy mercy above all things, and hast made our 
salvation, not our punishment, thy glory : so that 

H 



98 PRAYER BEFORE SERMON. 

then where sin abounded, not death, but grace 
superabounded ; accordingly when we had sinned 
beyond any help in heaven or earth, then thou 
saidst, Lo, I come ! then did the Lord of life, 
unable of himself to die, contrive to do it. He 
took flesh, he wept, he died ; for his enemies he 
died; even for those that derided him then, and 
still despise him. Blessed Saviour ! many waters 
could not quench thy love, nor no pit overwhelm 
it ! But though the streams of thy blood were 
current through darkness, grave, and hell, yet by 
these thy conflicts, and seemingly hazards, didst 
thou arise triumphant, and therein madest us vic- 
torious. 

Neither doth thy love yet stay here ! for this 
word of thy rich peace and reconciliation thou hast 
committed, not to thunder or angels, but to silly 
and sinful men ; even to me, pardoning my sins, 
and bidding me go feed the people of thy love. 

Blessed be the God of heaven and earth, who 
only doth wondrous things. Awake, therefore, 
my lute and my viol ! awake all my powers to 
glorify thee ! We praise thee, we bless thee, we 
magnify thee for ever ! And now, O Lord, in the 
power of thy victories, and in the ways of thy 
ordinances, and in the truth of thy love, lo, we 
stand here, beseeching thee to bless thy word, 
wherever spoken this day throughout the universal 
church. O make it a word of power and peace, 
to convert those who are not yet thine, and to con- 



PRAYER BEFORE SERMON. 

firm those that are; particularly, bless it in this 
thy own kingdom, which thou hast, made a land of 
light, a storehouse of thy treasures and mercies, 
O let not our foolish and unworthy hearts rob us 
of the continuance of this thy sweet love; but par- 
don our sins, and perfect what thou hast begun. 
Hide on, Lord, because of the word of truth, and 
meekness, and righteousness, and thy right hand 
shall teach thee terrible things. Especially, bless 
this portion here assembled together, with thy un- 
worthy servant speaking unto them : Lord Jesu ! 
teach thou me, that I may teach them : sanctity 
and enable all my powers, that in their full strength 
they may deliver thy message reverently, readily, 
faithfully, and fruitfully ! O make thy word a 
swift word, passing from the ear to the heart, from 
the heart to the life and conversation : that as the 
rain returns not empty, so neither may thy word, 
but accomplish that for which it is given. O Lord, 
hear ! O Lord, forgive ! O Lord, hearken, and do 
so for thy blessed Son's sake, in whose sweet and 
pleasing words, we say, Our Father, fyc. 



PRAYER AFTER SERMON. 

BLESSED be God, and the Father of all mercy, 
who continueth to pour his benefits upon us ! 
Thou hast elected us, thou hast called us, thou hast 
justified us, sanctified, and glorified us; thou wast 



100 PRAYER AFTER SERMON. 

born for us, and thou livedst and diedst for us: 
thou hast given us the blessings of this life, and 
of a better. O Lord, thy blessings hang in clus- 
ters, they come trooping upon us ! they break forth 
like mighty waters on every side. And now, Lord, 
thou hast fed us with the bread of life ; so man 
did eat angels' food. O Lord, bless it ; O Lord, 
make it health and strength unto us, still striving 
and prospering so long within us, until our obe- 
dience reach thy measure of thy love, who hast 
done for us as much as may be. Grant this, dear 
Father, for thy Son's sake, our only Saviour ; to 
whom with thee and the Holy Ghost, three per- 
sons, but one most glorious, incomprehensible God, 
be ascribed all honour, and glory, and praise, ever. 
Amen. 






PREFACE AND NOTES, BY GEORGE HERBERT, 
TO THE DIVINE CONSIDERATIONS, 

TREATING OF THOSE THINGS WHICH ARE MOST PROFITABLE, 

MOST NECESSARY, AND MOST PERFECT 

IN OUR CHRISTIAN PROFESSION, 

BY JOHN VALDESSO.* 

MR. G. HERBERT TO MASTER NICHOLAS] F[ARRER,] 

UPON HIS TRANSLATION OF VALDESSO. 



MY dear and deserving Brother, your Valdesso 
I now return with many thanks, and some 
notes, in which, perhaps, you will discover some 
care, which I forbear not in the midst of my griefs ; 
first, for your sake, because I would do nothing 
negligently that you commit unto me ; secondly, for 
the author's sake, whom I conceive to have been a 
true servant of God, and to such, and all that is 
theirs, I owe diligence ; thirdly, for the church's 
sake, to whom by printing it, I would have you 
consecrate it. You owe the church a debt, and God 
hath put this into your hands (as he sent the fish 
with money to Saint Peter), to discharge it ; happily 
also with this (as his thoughts are fruitful), in- 

* Printed at Cambridge, 1646. 



102 

tending- the honour of his servant the author, who 
being obscured in his own country, he would have 
to flourish in this land of light and region of the 
Gospel, among his chosen. It is true there are 
some things which I like not in him, as my frag- 
ments will express, when you read them ; never- 
theless I wish you by all means to publish it, for 
these three eminent things observable therein : 
first, that God in the midst of popery should open 
the eyes of one to understand and express so clearly 
and excellently the intent of the Gospel, in the ac- 
ceptation of Christ's righteousness (as he showeth 
through all his Considerations), a thing strangely 
buried and darkened by the adversaries and their 
great stumbling-block. Secondly, the great honour 
and reverence, which he every where bears to- 
wards our dear Master and Lord, concluding every 
Consideration almost with his holy name, and set- 
ting his merit forth so piously ; for which I do so 
love him, that were there nothing else, I would 
print it, that with it the honour of my Lord might 
be published. Thirdly, the many pious rules of 
ordering our life, about mortification, and observa- 
tion of God's kingdom within us, and the working 
thereof, of which he was a very diligent observer. 
These three things are very eminent in the author, 
and overweigh the defects, as I conceive, towards 
the publishing thereof. 

From Bemmerton, near Salisbury, 
Septemb. 29, 1632. 



103 



NOTES TO THE DIVINE CONSIDERATIONS. 

Page 33. 

HE often useth this manner of speech, believ- 
ing by Revelation, whereby I understand he 
meaneth only the effectual operation or illumination 
of the Holy Spirit, testifying and applying the re- 
vealed truth of the Gospel, and not any private en- 
thusiasms or revelations : as if he should say, A 
general apprehension, or assent to the promises of 
the Gospel, by hearsay or relation from others, is 
not that which filleth the heart with joy and peace 
in believing, but the Spirit's bearing witness with 
our spirit, revealing and applying the general pro- 
mises to everyone in particular, with such sincerity 
and efficacy, that it makes him godly, righteous, 
and sober all his life long. This I call believing 
by Revelation, and not by relation. 

Valdesso, in the passage to which this note is 
attached, considers the state of that man who, 
though hard of belief and difficult to be per- 
suaded, has at length been awakened to the truths 
of the Gospel, as infinitely preferable to the 
hasty faith which the man who is easily per- 
suaded to adopt any opinion, is too often induced 
to yield to the promises of the Gospel. The for- 
mer, as having resigned his prejudices to the force 



104 NOTES TO THE 

of truth, is said to believe by Revelation ; whereas 
the latter, as having yielded to the Gospel the 
same iveak assent which any other doctrines 
equally might have drawn from him, is said to 
believe by relation, by human persuasion and the 
opinion of mankind. 

Page 107. 

I much mislike the comparison of Images and 
Holy Scriptures, as if they were both but alpha- 
bets, and after a time to be left. The Holy Scrip- 
tures have not only an elementary use, but a use 
of perfection ; neither can they ever be exhausted 
(as pictures may by a plenary circumspection), but 
still, even to the most learned and perfect in them, 
there is somewhat to be learned more : therefore 
David desireth God, in the 119th Psalm, to open 
his eyes, that he might see the wondrous things of 
his law, and that he would make them his study ; 
although, by other words of the same psalm, it is 
evident that he was not meanly conversant in 
them. Indeed, he that shall so attend to the back 
of the letter as to neglect the consideration of God's 
work in his heart through the word, doth amiss ; 
both are to be done : the Scriptures still used, and 
God's work within us still observed, who works by 
his word, and ever in the reading of it. As for 
that text, They shall be all taught of God, it being 
Scripture, cannot be spoken to the disparagement 
of Scripture ; but the meaning is this, that God in 



DIVINE CONSIDERATIONS. 105 

the days of the Gospel will not give an outward 
law of ceremonies as of old, but such a one as 
shall still have the assistance of the Holy Spirit 
applying it to our hearts, and ever outrunning the 
teacher, as it did when Peter taught Cornelius. 
There the case is plain : Cornelius had revelation, 
yet Peter was to be sent for ; and those that have 
inspirations must still use Peter, God's word: if 
we make another sense of the text, we shall over- 
throw all means save catechizing, and set up en- 
thusiasms. 

In the Scriptures are 

Doctrines, these ever teach more and more. 
Promises, these ever comfort more and more. 

Rom. xv. 4. 

In this note Herbert justly objects to a very 
quaint and far -fetched comparison which the 
author draws between the Books of Holy Scrip- 
ture and the Images of the Roman Catholic 
Church. As the unlearned are fond of placing 
pictorial images in different situations, in order 
that the objects of their belief might never be 
absent from their minds, so the learned delight 
to heap up copies of the Holy Scriptures, ivith 
notes, comments, and explanations of ivise men, 
that they may be furnished with every informa- 
tion which they may desire on the subject of the 
Christian faith. But, in both cases alike, those 
who are not endued with the true inspiration of 
the Spirit, confine themselves to the study of these 



106 NOTES TO THE 

their first rudiments, whereas the truly pious, 
who are guided by the Spirit of God, look upon 
Scripture in one case and Images in the other, 
as but the alphabet as it were of Christianity, 
and to be cast aside, after they have once ob- 
tained the revelation and grace of God. This 
comparison, as being incomplete, and in fact lead- 
ing to dangerous doctrines, Herbert very properly 
impugns. 

Page 109. 

The doctrine of this Consideration cleareth that 
of the former ; for as the servant leaves not the 
letter when he hath read it, but keeps it by him, 
and reads it again and again, and the more the 
promise is delayed the more he reads it, and forti- 
fies himself with it, so are we to do with the Scrip- 
tures, and this is the use of the promises of the 
Scriptures. But the use of the doctrinal part is 
more, in regard it presents us not with the same 
thing only when it is read, as the promises do, but 
enlightens us with new considerations the more we 
read it. Much more might be said, but this suf- 
ficeth. He himself allows it for a holy conver- 
sation and refreshment in the 32nd Consideration ; 
and amongst all divine and spiritual exercises and 
duties, he nameth the reading and meditation of 
Holy Scripture for the first and principal, as Consid. 
47, and others; so that it is plain the author had 
a very reverend esteem of the Holy Scripture, 






DIVINE CONSIDERATIONS. 107 

especially considering the time and place where he 
lived. 

That Valdesso did not undervalue the Scrip- 
t ures, notwithstanding the remarks alluded to in 
Herbert's last note, is evident from the passage 
to which this present note refers. In it the Scrip- 
tures are said to he to us as a letter would he to 
a servant from his lord, which is treasured up 
by him as containing promises of high and un- 
usual favours, certain in the end to be fulfilled, 
although slow in coming. 

Page 122. 

All the discourse from this place to the end of 
the chapter may seem strange, but it is suitable to 
what the author holds elsewhere; for he maintains 
that it is faith and infidelity that shall judge us 
now since the Gospel, and that no other sin or 
virtue hath any thing to do with us ; if we believe, 
no sin shall hurt us ; if we believe not, no virtue 
shall help us. Therefore he saith here, we shall 
not be punished for evil doing, nor rewarded for 
well doing or living, for all the point lies in be- 
lieving or not believing. And with this exposition 
the chapter is clear enough ; but the truth of the 
doctrine would be examined, however it may pass 
for his opinion, in the church of God there is one 
fundamental, but else variety. The author's good 
meaning in this will better appear by his 98th 
Consideration of faith and good works. 



108 NOTES TO THE 

The arguments of the author in this place on 
the " Christian Liberty 1 may be correctly ex- 
plained as Herbert has in this note explained 
them. It may, however, be questioned whether 
his language is not a little too obscure, so much so, 
indeed, that a hasty perusal of the chapter might 
lead those, who were predisposed to such an in- 
ference, to imagine that Valdesso had fallen into 
the grievous heresy which once led so many men 
astray in our own country, that even sins might 
be committed with impunity, and were not in fact 
sinful, when a man was once a member of the in- 
visible church of Christ, and justified by faith. 

Page 155. 
He meaneth (I suppose) that a man presume not 
to merit, that is, to oblige God, or justify himself 
before God, by any acts or exercises of religion ; 
but that he ought to pray God affectionately and 
fervently, to send him the light of his Spirit, which 
may be unto him as the sun to a traveller in his 
journey ; he in the meanwhile applying himself to 
the unquestioned duties of true piety and sincere 
religion, such as are prayer, fasting, alms-deeds, 
&c. after the example of devout Cornelius. Or 
thus : there are two sorts of acts in religion, acts 
of humiliation and acts of confidence and joy : the 
person here described to be in the dark ought to 
use the first, and to forbear the second. Of the 
first sort are repentance, prayers, fasting, alms, 



DIVINE CONSIDERATIONS. 109 

mortifications, &c. ; of the second, receiving of the 
communion, praises, psalms, &c. These in divers 
cases ought, and were of old forborne for a time. 

This note almost explains itself: in the te.rt, 
to which it refers, the spirit of God is described 
as gradually shedding its light upon the mind, 
in the same manner as the sun breaks by degrees 
upon the eyes of a traveller in the dark. 

Page 174. 

In indifferent things there is room for motions, 
and expecting of them ; but in things good, as to 
relieve my neighbour, God hath already revealed 
his will about it : therefore we ought to proceed, 
except there be a restraining motion, (as St. Paul 
had) when he would have preached in Asia. And 
I conceive that restraining motions are much more 
frequent to the godly than inviting motions, be- 
cause the Scripture invites enough, for it invites 
us to all good. According to that singular place, 
Phil. iv. 8, a man is to embrace all good ; but be- 
cause he cannot do all, God often chooseth which 
he shall do, and that by restraining him from what 
he w r ould not have him do. 

The author in this place is speaking of mo- 
tions communicated by the Spirit, either to do or 
to refrain from doing certain actions, Herbert's 
note explains his sentiments on that subject. 



110 NOTES TO THE 

Page 177. 

This doctrine, howsoever it is true in substance, 
yet it requireth discreet and wary explaining. 

The doctrine that bad men, such as Pharaoh, 
Judas, and other vessels of wrath, only fulfilled 
parts appointed to them by God, and could not 
be otherwise them what they were. 

Page 199. 

By renouncing the help of human learning in 
the studying to understand Holy Scripture, he 
meaneth that we should not use it as the only or 
as the principal means, because the anointing which 
we have received and abideth in us teacheth us. 
1 John ii.27. 

TJie author speaks of human learning as in- 
sufficient to guide a man to the knowledge of the 
truth. Herberts note explains itself. 

Page 217. 
This chapter is considerable. The intent of it, 
that the world pierceth not godly men's actions no 
more than God's, is in some sort true, because 
they are spiritually discerned ; 1 Cor. ii. 14. So 
likewise are the godly in some sort exempt from 
laws, for the law is not made for a righteous man ; 
1 Tim. i. 9. But when he enlargeth he goes too 
far : for first, concerning Abraham and Sarah, I 
ever took that for a weakness in the great patri- 



DIVINE CONSIDERATIONS. I I 1 

arch, and that the best of God's servants should 
have weaknesses, is no way repugnant to the way 
of God's spirit in them, or to the Scripture, or to 
themselves, being still men, though godly men. 
Nay, they are purposely recorded in Holy Writ-. 
Wherefore, as David's adultery cannot be excused, 
so need not Abraham's equivocation, nor Paul's 
neither, when he professed himself a Pharisee, 
which strictly he was not, though in the point of 
resurrection he agreed with them and they with 
him. The reviling also of Ananias seems by his 
own recalling, an oversight ; yet I remember the 
fathers forbid us to judge of the doubtful actions 
of saints in Scripture, which is a modest admoni- 
tion. But it is one thing not to judge, another to 
defend them. Secondly, when he useth the word 
jurisdiction, allowing no jurisdiction over the godly, 
this cannot stand, and it is ill doctrine in a com- 
monwealth. The godly are punishable as others 
when they do amiss, and they are to be judged 
according to the outward fact, unless it be evident 
to others as well as to themselves that God moved 
them ; for otherwise any malefactor may pretend 
motions, which is insufferable in a commonwealth. 
Neither do I doubt but if Abraham had lived in 
our kingdom under government, and had killed his 
son Isaac, but he might justly have been put to 
death for it by the magistrate, unless he could have 
made it appear that it was done by God's imme- 
diate precept. He had done justly, and yet had 



112 NOTES TO THE 



been punished justly, that is, In humano foro, fyc, 
secundum prcesumptionem legalem : according to 
the common and legal proceedings among men. 
So may a war be just on both sides, and was just 
in the Canaanites and Israelites both. How the 
godly are exempt from laws is a known point 
among divines ; but when he says they are equally 
exempt with God, that is dangerous and too far. 
The best salve for the whole chapter is to distin- 
guish judgment. There is a judgment of authority 
(upon a fact), and there is a judgment of the 
learned ; for as a magistrate judgeth in his tri- 
bunal, so a scholar judgeth in his study, and cen- 
sureth this or that ; whence come so many books 
of several men's opinions : perhaps he meant all 
of this latter, not of the former. Worldly learned 
men cannot judge spiritual men's actions ; but the 
magistrate may, and surely this the author meant 
by the word jurisdiction, for so he useth the same 
word in Consideration 68 adfnem. 

The 62nd Consideration treats of the danger- 
ous and useless question, how far saints are 
exempt from human law, laying down at the same 
time a position, equally untenable in its full 
extent, that men have neither right nor ability 
to judge of those things which the holy men re- 
corded in Scripture have done, contrary to human 
law. The note before us was penned by Herbert 
to qualify and restrict this doctrine. 



I 



DIVINE CONSIDERATIONS. 1 13 

Page 220. 

The author doth still discover too slight a regard 
of the Scripture, as if it were but children's meat, 
whereas there is not only milk there, but strong 
meat also, Heb. v. 14 ; things hard to be under- 
stood, 2 Pet. hi. 16 ; things needing great consi- 
deration, Matt. xxiv. 15. Besides, he opposeth the 
teaching of the Spirit to the teaching of Scripture 
which the Holy Spirit wrote. Although the Holy 
Spirit apply the Scripture, yet what the Scripture 
teacheth the Spirit teacheth ; the Holy Spirit, in- 
deed, some time doubly teaching, both in penning 
and in applying. I wonder how this opinion could 
befall so good a man as it seems Valdesso was, 
since the saints of God in all ages have ever held 
in so precious esteem the word of God, as their 
joy and crown, and their treasure on earth. Yet 
his own practice seems to confute his opinion ; for 
the most of his Considerations, being grounded upon 
some text of Scripture, shows that he was con- 
tinually conversant in it, and not used it for a time 
only, and then cast it away, as he says, strangely. 
There is no more to be said of this chapter, espe- 
cially of the fifth thing in it, but that this his 
opinion of the Scripture is insufferable. As for 
the text of St. Peter, 2 Pet. i. 19, which he makes 
the ground of this Consideration, building it all 
upon the word Until the day-star arise ; it is no- 
thing. How many places do the fathers bring about 



114 NOTES TO THE 

Until against the heretics who disputed against the 
virginity of the Blessed Virgin, out of the text, 
Matt. i. 25 ; where it is said, Joseph knew her not 
Until she had brought forth her firstborn son, as if 
afterwards he had known her ; and indeed, in com- 
mon sense, if I bid a man stay in a place until I 
come, I do not then bid him go away, but rather 
stay longer, that I may speak with him or do some- 
thing else when I come. So St. Peter bidding the 
dispersed Hebrews attend to the word till the day 
dawn, doth not bid them then cast away the word, 
or leave it off; but, however, he would have them 
attend to it till that time, and then afterward they 
will of themselves attend it without his exhortation. 
Nay, it is observable that in that very place he 
prefers the word before the sight of the transfigu- 
ration of Christ. So that the word hath the pre- 
cedence even of Revelation and Visions. 

In the 63rd Consideration Valdesso attempts 
to show, " by seven conformities, that the Holy 
Scripture is like a candle in a dark place, and 
that the Holy Spirit is like the sunne :" in this 
showing that slight regard for Scripture with 
which Herbert charges him in the note before us. 

Page 239. 

Divines hold that justifying faith and the faith 
of miracles are divers gifts, and of a different na- 
ture ; the one being gratia gratis data, the other 
gratia gratum faciens, this being given only to the 



DIVINE CONSIDERATIONS. I [5 

godly, and the other sometimes to the wicked : yet 
doubtless the best faith in us is defective, and ar- 
rives not to the point it should, which if it did, it 
would do more than it does. And miracle-working, 
as it may be severed from justifying faith, so it 
may be a fruit of it, and an exaltation. 1 John 
v. 14. 

This note is appended to the 69 th Consider a- 
tion, that all men, bearing in mind the faith to 
work miracles, with which some have been en- 
dued, should always judge their own faith incom- 
plete ; and, secondly, that their faith is always 
to be measured by their knowledge of God and 
Christ. 

Page 247. 

Though this were the author's opinion, yet the 
truth of it would be examined. The 98th Con- 
sideration, about being justified by faith or by good 
works, or condemned for unbelief or evil works, 
make plain the author's meaning. 

The author in this place alludes briefly to the 
imputed merits of Christ, apparently as if they 
entirely superseded human virtue, and rendered 
it unnecessary. Herbert refers to the 98th Con- 
sideration to explain this apparent inconsistency. 

Page 270. 

By the saints of the world he everywhere under- 
stands the cunning hypocrite, who by the world is 






116 NOTES TO THE 

counted a very saint for his outward show of holi- 
ness ; and we meet with two sorts of these saints 
of the world : one whose holiness consists in a few 
ceremonies and superstitious observations ; the 
others in a zeal against these, and in a strict per- 
formance of a few cheap and easy duties of religion 
with no less superstition ; both of them having 
forms or vizors of godliness, but denying the power 
thereof. 

This note merely explains a term, " Saints of 
the world" which Valdesso employs in the Con- 
sideration to which the note is attached. 

Page 354. 

Though this be the author's opinion, yet the 
truth of it would be examined. The 98th Consi- 
deration, about being justified by faith or by good 
works, or condemned for unbelief or evil works, 
make plain the author's meaning. 

Herbert here repeats a note which he had at- 
tached to a previous passage. He again alludes 
to the same doctrine, qualifying it by a reference 
to a future Consideration. 

By Hebrew piety he meaneth not the very cere- 
monies of the Jews, which no Christian observes 
now, but an analogate observation of ecclesiastical 
and canonical laws superinduced to the Scriptures, 
like to that of the Jews, which they added to their 
divine law; this being well weighed will make the 



DIVINE CONSIDERATIONS. 117 

Consideration easy and very observable : for at 
least some of the Papists are come now to what the 
Pharisees were come to in our Saviour's time. 

This note is written to explain the term He- 
brew piety, and in no other way refers to the 
text of Valdesso, 

Page 355. 

This is true only of the Popish cases of con- 
science, which depend almost wholly on their canon 
law and decretals, knots of their own tying and 
untying ; but there are other cases of conscience, 
grounded on piety and morality, and the difficulty 
of applying their general rules to particular ac- 
tions, which are a most noble study. 

Herbert here qualifies another statement of 
Valdesso, which would seem to confound the cases 
of conscience, which the Romanists were so fond 
of framing, with others which often arise in the 
bosoms of good men, and are founded on a regard 
to piety and morality. 






v^5\> %/tr* i/D\» J&* *aTv JvU v'vU v^» fc^i *Stt» ^ *v^» v^# 

*\fi^* *w* *\xy ^\£f *^v *>jv "jy *jy* ^c^* •■uy* '^o^ *jy *yq*'* 



A 
TREATISE OF TEMPERANCE AND SOBRIETY. 

WRITTEN BY 

LUD. CORNARUS, TRANSLATED INTO ENGLISH 
BY MR. GEORGE HERBERT. 

HAVING observed in my time many of my 
friends, of excellent, wit and noble disposition, 
overthrown and undone by intemperance ; who, if 
they had lived, would have been an ornament to the 
world, and a comfort to their friends : I thought fit 
to discover in a short treatise, that intemperance was 
not such an evil, but it might easily be remedied ; 
which I undertake the more willingly, because 
divers worthy young men have obliged me unto 
it. For when they saw their parents and kindred 
snatched away in the midst of their days, and me, 
contrariwise, at the age of eighty and one, strong 
and lusty ; they had a great desire to know the 
way of my life, and how I came to be so. Where- 
fore, that I may satisfy their honest desire, and 
withal help many others, who will take this into 
consideration, I will declare the causes which moved 
me to forsake intemperance, and live a sober life, 
expressing also the means which I have used there- 



A TREA1 ISE OF SOBRIETY. 119 

in. I say therefore, that the infirmities, which did 
not only begin, but had already gone far in me, 
first caused me to leave intemperance, to which I 
was much addicted : for by it, and my ill consti- 
tution (having a most cold and moist stomach), I 
fell into divers diseases, to wit, into the pain of the 
stomach, and often of the side, and the beginning 
of the gout, with almost a continual fever and 
thirst. 

From this ill temper there remained little else 
;o be expected of me, than that after many trou- 
bles and griefs I should quickly come to an end ; 
whereas my life seemed as far from it by nature, 
as it was near it by intemperance. When there- 
fore I was thus affected from the thirty-fifth year 
of my age to the fortieth, having tried all remedies 
fruitlessly, the physicians told me that yet there 
was one help for me, if I could constantly pursue 
it, to wit, A sober and orderly life : for this had 
every way great force for the recovering and pre- 
serving of health, as a disorderly life to the over- 
throwing of it ; as I too well by experience found. 
For temperance preserves even old men and sickly 
men sound : but intemperance destroys most healthy 
and flourishing constitutions : for contrary causes 
have contrary effects, and the faults of nature are 
often amended by art, as barren grounds are made 
fruitful by good husbandry. They added withal, 
that unless I speedily used that remedy, within a 
few months I should be driven to that exigent, 






120 A TREATISE OF 

that there would be no help for me, but death 
shortly to be expected. 

Upon this, weighing their reasons with myself, 
and abhorring from so sudden an end, and finding 
myself continually oppressed with pain and sick- 
ness, I grew fully persuaded, that all my griefs 
arose out of intemperance : and therefore out of a 
hope of avoiding death and pain, I resolved to live 
a temperate life. 

Whereupon, being directed by them in the way 
I ought to hold, I understood, that the food I was 
to use, was such as belonged to sickly constitutions, 
and that in a small quantity. This they had told 
me before : but I, then not liking that kind of diet, 
followed my appetite, and did eat meats pleasing 
to my taste ; and when I felt inward heats, drank 
delightful wines, and that in great quantity, tell- 
ing my physicians nothing thereof, as is the custom 
of sick people. But after I had resolved to follow 
temperance and reason, and saw that it was no hard 
thing to do so, but the proper duty of man ; I so 
addicted myself to this course of life, that I never 
went a foot out of the way. Upon this, I found 
within a few days, that I was exceedingly helped, 
and by continuance thereof, within less than one 
year (although it may seem to some incredible), I 
was perfectly cured of all my infirmities. 

Being now sound and well, I began to consider 
the force of temperance, and to think thus with 
myself: If temperance had so much power as to 



TEMPERANCE AND SOBRIETY. 121 

bring me health ; how much more to preserve it ! 
Wherefore I began to search out most diligently 
what meats were agreeable unto me, and what dis- 
agreeable : and I purposed to try, whether those 
that pleased my taste brought me commodity or 
discommodity ; and whether that proverb, where- 
with gluttons use to defend themselves, to wit, 
That which savours, is good and nourisheth, be 
consonant to truth. This upon trial I found most 
false : for strong and very cool wines pleased my 
taste best, as also melons, and other fruit ; in like 
manner, raw lettuce, fish, pork, sausages, pulse, 
and cake, and pie-crust, and the like : and yet all 
these I found hurtful. 

Therefore trusting on experience, I forsook all 
these kind of meats and drinks, and chose that 
wine that fitted my stomach, and in such measure, 
as easily might be digested : above all, taking care 
never to rise with a full stomach, but so as I might 
well both eat and drink more. By this means, 
within less than a year I was not only freed from 
all those evils which had so long beset me, and 
were almost become incurable ; but also afterwards 
I fell not into that yearly disease, whereinto I was 
wont, when I pleased my sense and appetite. 
Which benefits also still continue, because from 
the time that I was made whole, I never since de- 
parted from my settled course of sobriety, whose 
admirable power causeth that the meat and drink 
that is taken in fit measure, gives true strength to 



122 A TREATISE OF 

the body, all superfluities passing away without 
difficulty, and no ill humours being engendered in 
the body. 

Yet with this diet I avoided other hurtful things 
also, as too much heat and cold, weariness, watch- 
ing, ill air, overmuch use of the benefit of mar- 
riage. For although the power of health consists 
most in the proportion of meat and drink, yet these 
forenamed things have also their force. I pre- 
served me also, as much as I could, from hatred 
and melancholy, and other perturbations of the 
mind, which have a great power over our consti- 
tutions. Yet could I not so avoid all these, but 
that now and then I fell into them, which gained 
me this experience, that I perceived that they had 
no great power to hurt those bodies which were 
kept in good order by a moderate diet ; so that 
I can truly say? that they who in these two things 
that enter in at the mouth keep a fit proportion, 
shall receive little hurt from other excesses. 

This Galen confirms, when he says, that immo- 
derate heats and colds, and winds and labours, did 
little hurt him, because in his meats and drinks 
he kept a due moderation, and therefore never was 
sick by any of these inconveniences, except it were 
for one only day. But mine own experience con- 
firmeth this more, as all that know me can testify ; 
for having endured many heats and colds, and 
other like discommodities of the body and troubles 
of the mind, all these did hurt me little, whereas 



TEMPERANCE AND SOBRIETY. L38 

they hurt them very much who live intemperately. 
For when my brother and others of my kindred 
saw some great powerful men pick quarrels against 
me, fearing lest I should be overthrown, they were 
possessed with a deep melancholy (a thing usual 
to disorderly lives), w T hich increased so much in 
them, that it brought them to a sudden end ; but 
I, whom that matter ought to have affected most, 
received no inconvenience thereby, because that 
humour abounded not in me. 

Nay, I began to persuade myself, that this suit 
and contention was raised by the Divine Provi- 
dence, that I might know what great power a sober 
and temperate life hath over our bodies and minds, 
and that at length I should be a conqueror, as also 
a little after it came to pass ; for in the end I got 
the victory, to my great honour and no less profit, 
whereupon also I joyed exceedingly, which excess 
of joy neither could do me any hurt; by which it 
is manifest, that neither melancholy nor any other 
passion can hurt a temperate life. 

Moreover, I say, that even bruises, and squats, 
and falls, which often kill others, can bring little 
grief or hurt to those that are temperate. This I 
found by experience, when I was seventy years 
old ; for riding in a coach in great haste, it hap- 
pened that the coach was overturned, and then was 
dragged for a good space by the fury of the horses, 
whereby my head and whole body was sore hurt, 
and also one of my arms and legs put out of joint. 



124 A TREATISE OF 

Being carried home, when the physicians saw in 
what case I was, they concluded that I would die 
within three days : nevertheless, at a venture, two 
remedies might be used, letting of blood and purg- 
ing, that the store of humours and inflammation 
and fever (which was certainly expected) might 
be hindered. 

But I, considering what an orderly life I had 
led for many years together, which must needs so 
temper the humours of the body, that they could 
not be much troubled, or make a great concourse, 
refused both remedies, and only commanded that 
my arm and leg should be set, and my whole body 
anointed with oil ; and so without other remedy 
or inconvenience I recovered, which seemed as a 
miracle to the physicians ; whence I conclude, that 
they that live a temperate life can receive little 
hurt from other inconveniences. 

But my experience taught me another thing 
also, to wit, that an orderly and regular life can 
hardly be altered without exceeding great danger. 

About four years since, I was led, by the advice 
of physicians, and the daily importunity of my 
friends, to add something to my usual stint and 
measure. Divers reasons they brought, as, that 
old age could not be sustained with so little meat 
and drink ; which yet needs not only to be sustained, 
but also to gather strength, which could not be but 
by meat and drink. On the other side, I argued 
that nature was contented with a little, and that I 



TEMPERANCE AND SOBRIETY. 1*2:) 

had for many years continued in good health with 
that little measure; that custom was turned into 
nature, and therefore it was agreeable to reason, 
that my years increasing and strength decreasing, 
my stint of meat and drink should be diminished 
rather than increased, that the patient might be 
proportionable to the agent, and especially since 
the power of my stomach every day decreased. To 
this agreed two Italian proverbs, the one whereof 
was, * He that will eat much, let him eat little ; 
because by eating little he prolongs his life. The 
other proverb was, \ The meat which remaineth 
prq/its more than that which is eaten; by which 
is intimated, that the hurt of too much meat is 
greater than the commodity of meat taken in a 
moderate proportion. 

But all these things could not defend me against 
their importunities. Therefore, to avoid obstinacy 
and gratify my friends, at length I yielded, and 
permitted the quantity of meat to be increased, 
yet but two ounces only : for whereas before, the 
measure of my whole day's meat, viz. of my bread, 
and eggs, and flesh, and broth, w r as twelve ounces 
exactly weighed, I increased it to the quantity of 
two ounces more; and the measure of my drink, 

* Mangiera piu chi raanco mangia. Ed e' contrario, 
Chi piu mangia, manco mangia. II senso e 
Poco vive chi troppo sparechia. 

t Fa pin pro quel' che si lascia sul' tondo, che 
Quel' che si mette nel ventre. 



126 A TREATISE OF 

which before was fourteen ounces, I made now 
sixteen. 

This addition, after ten days, wrought so much 
upon me, that of a cheerful and merry man I be- 
came melancholy and choleric, so that all things 
were troublesome to me ; neither did I know well 
what I did or said. On the twelfth day, a pain of 
the side took me, which held me two and twenty 
hours. Upon the neck of it came a terrible fever, 
which continued thirty-five days and nights, al- 
though after the fifteenth day it grew less and 
less ; besides all this I could not sleep, no, not a 
quarter of an hour, whereupon all gave me for 
dead. 

Nevertheless I, by the grace of God, cured my- 
self only with returning to my former course of 
diet, although I was now seventy-eight years old, 
and my body spent with extreme leanness, and the 
season of the year was winter, and most cold air ; 
and I am confident that, under God, nothing holp 
me, but that exact rule which I had so long con- 
tinued : in all which time I felt no grief, save now 
and then a little indisposition for a day or two. 

For the temperance of so many years spent all 
ill humours, and suffered not any new of that kind 
to arise, neither the good humours to be corrupted 
or contract any ill quality, as usually happens in 
old men's bodies, which live without rule ; for there 
is no malignity of old age in the humours of my 
body, which commonly kills men, and that new 



TEMPERANCE AND SOBRIETY. 127 

one which I contracted by breaking my diet, al- 
though it was a sore evil, yet had no power to 
kill me. 

By this it may clearly be perceived how groat 
is the power of order and disorder ; whereof the 
one kept me well for many years, the other, though 
it was but a little excess, in a few days had so 
soon overthrown me. If the world consist of order, 
if our corporal life depend on the harmony of hu- 
mours and elements, it is no wonder that order 
should preserve, and disorder destroy. Order makes 
arts easy, and armies victorious, and retains and 
confirms kingdoms, cities, and families in peace. 
Whence I conclude, that an orderly life is the 
most sure way and ground of health and long days, 
and the true and only medicine of many diseases. 

Neither can any man deny this who will nar- 
rowly consider it. Hence it comes, that a physi- 
cian, when he cometh to visit his patient, prescribes 
this physic first, that he use a moderate diet ; and 
when he hath cured him, commends this also to 
him, if he will live in health. Neither is it to be 
doubted, but that he shall ever after live free from 
diseases, if he will keep such a course of life ; be- 
cause this will cut off all causes of diseases, so that 
he shall need neither physic nor physician : yea, 
if he will give his mind to those things which he 
should, he will prove himself a physician, and that 
a very complete one ; for indeed no man can be a 
perfect physician to another, but to himself only. 



128 A TREATISE OF 

The reason whereof is this : every one by long 
experience may know the qualities of his own na- 
ture, and what hidden properties it hath, what 
meat and drink agrees best with it ; which things 
in others cannot be known without such observa- 
tion as is not easily to be made upon others, espe- 
cially since there is a greater diversity of tempers 
than of faces. Who would believe that old wine 
should hurt my stomach, and new should help it, or 
that cinnamon should heat me more than pepper ? 
'What physician could have discovered these hidden 
qualities to me, if I had not found them out by 
long experience ? wherefore one to another cannot 
be a perfect physician. Whereupon I conclude? 
since none can have a better physician than him- 
self, nor better physic than a temperate life, tem- 
perance by all means is to be embraced. 

Nevertheless, I deny not but that physicians are 
necessary, and greatly to be esteemed for the 
knowing and curing of diseases, into which they 
often fall who live disorderly ; for if a friend who 
visits thee in thy sickness, and only comforts and 
condoles, doth perform an acceptable thing to thee, 
how much more dearly should a physician be es- 
teemed, who not only as a friend doth visit thee, 
but help thee ! 

But that a man may preserve himself in health, 
I advise, that instead of a physician a regular life 
is to be embraced, which, as is manifest by expe- 
rience, is a natural physic most agreeable to us, • 



TEMPERANCE AND SOBRIETY. 129 

and also doth preserve even ill tempers in good 
health, and procure that they prolong their life 
even to a hundred years and more, and that at 
length they shut up their days like a lamp, only 
by a pure consumption of the radical moisture, 
without grief or perturbation of humours. Many 
have thought that this could be done by Aurum 
potabile, or the Philosopher s stone, sought of 
many, and found of few ; but surely there is no 
such matter, if temperance be wanting. 

But sensual men (as most are), desiring to 
satisfy their appetite and pamper their belly, al- 
though they see themselves ill handled by their 
intemperance, yet shun a sober life ; because, they 
say, It is better to please the appetite (though they 
live ten years less than otherwise they should do) 
than always to live under bit and bridle. But they 
consider not of how great moment ten years are 
in mature age, wherein wisdom and all kind of 
virtues is most vigorous ; which, but in that age, 
can hardly be perfected. And that I may say 
nothing of other things, are not almost all the 
learned books that we have, written by their au- 
thors in that age, and those ten years which they 
set at nought in regard of their belly ? 

Besides, these belly-gods say, that an orderly 
life is so hard a thing that it cannot be kept. To 
this I answer, that Galen kept it, and held it for 
the hest physic ; so did Plato also, and Isocrates, 
and Tully, and many others of the ancients ; and 

K 



130 A TREATISE OF 






in our age, Paul the Third, and Cardinal Bembo, 
who therefore lived so long ; and among our dukes, 
Laudus, and Donatus, and many others of inferior 
condition, not only in the city, but also in villages 
and hamlets. 

Wherefore, since many have observed a regular 
life, both of old times and later years, it is no 
such thing which may not be performed ; especially 
since in observing it there needs not many and 
curious things, but only that a man should begin, 
and by little and little accustom himself unto it. 

Neither doth it hinder, that Plato says, That 
they who are employed in the commonwealth, can- 
not live regularly, because they must often endure 
heats, and colds, and winds, and showers, and 
divers labours, which suit not with an orderly life ; 
for I answer, that those inconveniences are of no 
great moment (as I showed before) if a man be 
temperate in meat and drink, which is both easy 
for commonweal's men, and very convenient, both 
that they may preserve themselves from diseases, 
which hinder public employment ; as also that their 
mind, in all things wherein they deal, may be 
more lively and vigorous. 

But some may say, He which lives a regular 
life, eating always light meats and in a little quan- 
tity, what diet shall he use in diseases, which being 
in health he hath anticipated? I answer first, 
Nature, which endeavours to preserve a man as 
much as she can, teacheth us how to govern our- 
selves in sickness ; for suddenly it takes away our 



TEMPERANCE AND SOBRIETY. 131 

appetite, so that we can eat but a very little, where- 
with she is very well contented : so that a sick man, 
whether he hath lived heretofore orderly or disor- 
derly, when he is sick, ought not to eat but such 
meats as are agreeable to his disease, and that in 
much smaller quantity than when he was well. 
For if he should keep his former proportion, nature, 
which is already burdened with a disease, would 
be wholly oppressed. Secondly, I answer better, 
that he which lives a temperate life, cannot fall 
into diseases, and but very seldom into indispo- 
sitions, because temperance takes away the causes 
of diseases ; and the cause being taken away, there 
is no place for the effect. 

Wherefore, since an orderly life is so profitable, 
so virtuous, so decent, and so holy, it is worthy 
by all means to be embraced ; especially since it 
is easy and most agreeable to the nature of man. 
No man that follows it, is bound to eat and drink 
so little as I ; no man is forbidden to eat fruit or 
fish, which I eat not ; for I eat little, because a 
little suificeth my weak stomach ; and I abstain 
from fruit, and fish, and the like, because they hurt 
me. But they who find benefit in these meats may, 
yea ought to use them ; yet all must needs take 
heed lest they take a greater quantity of any meat 
or drink (though most agreeable to them) than their 
stomach can easily digest ; so that he which is 
offended with no kind of meat and drink, hath the 
quantity, and not the quality for his rule, which is 
very easy to be observed. 






132 A TREATISE OF 

Let no man here object unto me, that there are 
many, who though they live disorderly, yet con- 
tinue in health to their lives' end ; because, since 
this is at the best but uncertain, dangerous, and 
very rare, the presuming upon it ought not to lead 
us to a disorderly life. 

It is not the part of a wise man to expose him- 
self to so many dangers of diseases and death, 
only upon a hope of a happy issue, which yet be- 
falls very few. An old man of an ill constitution, 
but living orderly, is more sure of life than the most 
strong young man who lives disorderly. 

But some, too much given to appetite, object, 
that a long life is no such desirable thing, because 
that after one is once sixty -five years old, all the 
time we live after is rather death than life: but 
these err greatly, as I will show by myself, re- 
counting the delights and pleasures in this age of 
eighty-three, which now I take, and which are such 
as that men generally account me happy. 

I am continually in health, and I am so nimble, 
that I can easily get on horseback without the ad- 
vantage of the ground, and sometimes I go up 
high stairs and hills on foot. Then, I am ever 
cheerful, merry, and well- contented, free from all 
troubles and troublesome thoughts ; in whose place 
joy and peace have taken up their standing in my 
heart. I am not weary of life, which I pass with 
great delight. I confer often with worthy men, 
excelling in wit, learning, behaviour, and other 
virtues. ^Tien I cannot have their company, I 



TEMPERANCE AND SOBRIETY. 183 

give myself to the reading of some learned book, 
and afterwards to writing; making it my aim in 
all things, how I may help others to the furthest of 
my power. 

All these things I do at my ease, and at fit sea- 
sons, and in mine own houses ; which, besides that 
they are in the fairest place of this learned city of 
Padua, are very beautiful and convenient above 
most in this age, being so built by me according 
to the rules of architecture, that they are cool in 
summer, and warm in winter. 

I enjoy also my gardens, and those divers, parted 
with rills of running water, which truly is very de- 
lightful. Some times of the year I enjoy the plea- 
sure of the Euganeam hills, where also I have 
fountains and gardens, and a very convenient house. 
At other times, I repair to a village of mine, seated 
in the valley ; which is therefore very pleasant, be- 
cause many ways thither are so ordered, that they 
all meet, and end in a fair plot of ground ; in the 
midst whereof is a church suitable to the condition 
of the place. This place is washed with the river 
of Brenta; on both sides whereof are great and 
fruitful fields, well manured and adorned with many 
habitations. In former time it was not so, because 
the place was moorish and unhealthy, fitter for 
beasts than men. But I drained the ground, and 
made the air good : whereupon men flocked thither, 
and built houses with happy success. By this means 
the place is come to that perfection we now see it 
is : so that I can truly say, that I have both given 






134 A TREATISE OF 

God a temple, and men to worship him in it : the 
memory whereof is exceeding delightful to me. 

Sometimes I ride to some of the neighbour cities, 
that I may enjoy the sight and communication of 
my friends, as also of excellent artificers in archi- 
tecture, painting, stone -cutting, music, and hus- 
bandry, whereof in this age there is great plenty. 
I view their pieces, I compare them with those of 
antiquity ; and ever I learn somewhat which is 
worthy of my knowledge : I survey places, gar- 
dens, and antiquities, public fabrics, temples, and 
fortifications ; neither omit I any thing that may 
either teach, or delight me. I am much pleased 
also in my travels, with the beauty of situation. 
Neither is this my pleasure made less by the de- 
caying dulness of my senses, which are all in their 
perfect vigour, but especially my taste; so that 
any simple fare is more savoury to me now, than 
heretofore, when I was given to disorder and all 
the delights that could be. 

To change my bed, troubles me not ; I sleep well 
and quietly any where, and my dreams are fair and 
pleasant. But this chiefly delights me, that my 
advice hath taken effect in the reducing of many 
rude and untoiled places in my country, to culti- 
vation and good husbandry. I was one of those 
that was deputed for the managing of that work, 
and abode in those fenny places two whole months 
in the heat of summer, (which in Italy is very great) 
receiving not any hurt or inconvenience thereby : 



TEMPERANCE AND SOBRIETY. 135 

so great is the power and efficacy of that tempera/net 
which ever accompanied me. 

These are the delights and solaces of my old a 
whhh is altogether to be preferred before others 1 
you'-h : because that by temperance and the Grace 
of Cod I feel not those perturbations of body and 
min(, wherewith infinite both young and old are 
affliced. 

M>reover, by this also, in what estate I am, maybe 
disco ered, because at these years (viz. eighty-three) 
I hav> made a most pleasant comedy, full of honest 
wit aid merriment : which kind of poems useth to 
be tilt child of youth, which it most suits withal 
for variety and pleasantness ; as a tragedy with old 
age, ly reason of the sad events w r hich it contains. 
Aid if a Greek poet of old w r as praised, that at the 
ag( of seventy-three years he writ a tragedy, why 
shald I be accounted less happy, or less myself,' 
wh being ten years older have made a comedy ? 

Tow lest there should be any delight wanting 
t) ny old age, I daily behold a kind of immortality 
i che succession of my posterity. For when I come 
bme, I find eleven grand children of mine, all the 
ons of one father and mother, all in perfect health ; 
il as far as I can conjecture, very apt and well 
fven both for learning and behaviour. I am de- 
nted with their music and fashion, and I myself 
iso sing often ; because I have now a clearer voice, 
tan ever I had in my life. 
By which it is evident, that the life which I live 



136 TREATISE OF TEMPERANCE, ETC. 

at this age, is not a dead, dumpish, and sour life ; 
but cheerful, lively, and pleasant : neither if I had 
my wish, would I change age and constitution vith 
them who follow their youthful appetites, althoigh 
they be of a most strong temper : because such are 
daily exposed to a thousand dangers and deaths, as 
daily experience showeth, and I also, when I was 
a young man, too well found. I know how iicon- 
siderate that age is, and, though subject to dbath, 
yet continually afraid of it : for death to all yrnng 
men is a terrible thing, as also to those that lve in 
sin, and follow their appetites ; whereas I ty the 
experience of so many years have learned t» give 
way to reason : whence it seems to me, not oily a 
shameful thing to fear that which cannot be avoided ; 
but also I hope, when I shall come to that poin, I 
shall find no little comfort in the favour of Jeus 
Christ. Yet I am sure, that my end is far from re : 
for I know that (setting casualties aside) I skll 
not die but by a pure resolution : because thatby 
the regularity of my life I have shut out death al 
other ways ; and that is a fair and desirable death 
which nature brings by way of resolution. 

Since, therefore, a temperate life is so happy am 
pleasant a thing ; what remains, but that I shouh 
wish all who have the care of themselves, to em 
brace it with open arms ? 

Many things more might be said in commenda 
tion hereof: but lest in any thing I forsake tha 
temperance which I have found so good, I her 
make an end. 



*/&» */tfi* */\F* */vV< */&* */&+ */v\* */&* >/\T^ *AT\» «/CTVrf %/v^t %/\f* 
*jy i^jy *\jv* wy *J¥* *jy *\jy *\jy *\jy* *\jy ,> jy *£/* ^jy* 

JACULA PRUDENTUM; 

OR, OUTLANDISH PROVERBS, SENTENCES, 

ETC. 

SELECTED BY MR. GEORGE HERBERT, LATE 

ORATOR OF THE UNIVERSITY 

OF CAMBRIDGE. 



v^eTV* *AF* tATst ^i */&* *AF* *AP* «/D\» 

4- '*■ ♦ ■*• V- . 4 4- t 

*x/* "vy ^p*" *\jjy *&"* *&* "\^» 'vs/' 



FIRST PRINTED IN 1640. 

THOSE WITHIN BRACKETS WERE ADDED IN THE SECOND EDITION, 
1651. 



%AT\* */V\* JvV* k/v^« *AT* */&* J\fl+ fc/v^ */v\t J\T\t ^Vv */&» v*V* 



JACULA PRUDENTUM. 



r/^VLD men go to death, death comes to young- 
L V^/ men. J 

Man proposeth, God disposeth. 

He begins to die, that quits his desires. 

A handful of good life is better than a bushel of 
learning. 

He that studies his content, wants it. 

Every day brings its bread with it. 

Humble hearts have humble desires. 

He that stumbles and falls not, mends his pace. 

The house shows the owner. 

He that gets out of debt, grows rich. 

All is well with him who is beloved of his neigh- 
bours. 

Building and marrying of children are great 
wasters. 

A good bargain is a pick-purse. 

The scalded dog fears cold water. 

Pleasing ware is half sold. 

Light burdens, long borne, grow heavy. 

The wolf knows what the ill beast thinks. 

Who hath none to still him, may weep out his 
eyes. 



140 JACULA PRUDENTUM. 

When all sins grow old, covetousness is young. 

If ye would know a knave, give him a staff. 

You cannot know wine by the barrel. 

A cool mouth, and warm feet, live long. 

A horse made, and a man to make. 

Look not for musk in a dogs kennel. 

Not a long day, but a good heart rids work. 

He pulls with a long rope, that waits for another's 
death. 

Great strokes make not sweet music. 

A cask and an ill custom must be broken. 

A fat housekeeper makes lean executors. 

Empty chambers make foolish maids. 

The gentle hawk half mans herself. 

The devil is not always at one door. 

When a friend asks, there is no to-morrow. 

God sends cold according to clothes. 

One sound blow will serve to undo us all. 

He loseth nothing, that loseth not God. 

The German's wit is in his fingers. 

At dinner my man appears. 

Who gives to all, denies all. 

Quick believers need broad shoulders. 

Who remove stones, bruise their fingers. 

[Benefits please like flowers while they are fresh.] 

[Between the business of life and the day of 
death, a space ought to be interposed.] 

All came from and will go to others. 

He that will take the bird, must not scare it. 

He lives unsafely that looks too near on things. 

A gentle housewife mars the household. 



JACULA PRUDENTUM. 1 4 1 

A crooked log makes a straight fire. 

He hath great need of a fool that plays the fool 
himself. 

A merchant that gains not, loseth. 

Let not him that fears feathers come among 
wild-fowl. 

Love, and a cough, cannot be hid. 

A dwarf on a giant's shoulder sees further of the 
two. 

He that sends a fool, means to follow him. 

Brabbling curs never want sore ears. 

Better the feet slip than the tongue. 

For washing his hands, none sells his lands. 

A lion's skin is never cheap. 

The goat must browse where she is tied. 

[Nothing is to be presumed on, or despaired of.] 

Who hath a wolf for his mate, needs a dog for 
his man. 

In a good house all is quickly ready. 

A bad dog never sees the wolf. 

God oft hath a great share in a little house. 

Ill ware is never cheap. 

A cheerful look makes a dish a feast. 

If all fools had bawbles, we should want fuel. 

Virtue never grows old. 

Evening words are not like to morning. 

Were there no fools, bad ware would not pass. 

Never had ill workman good tools. 

He stands not surely that never slips. 

Were there no hearers, there would be no back- 
biters. 






142 JACULA PRUDENTUM. 

Every thing is of use to a housekeeper. 

When prayers are done, my lady is ready 

[Cities seldom change religion only.] 

At length the fox turns monk. 

Flies are busiest about lean horses. 

Hearken to reason, or she will be heard. 

The bird loves her nest. 

Every thing new is fine. 

When a dog is a drowning, every one offers him 
drink. 

Better a bare foot than none. 

Who is so deaf as he that will not hear ? 

He that is warm thinks all so. 

At length the fox is brought to the furrier. 

He that goes bare-foot must not plant thorns. 

They that are booted are not always ready. 

He that will learn to pray, let him go to sea. 

In spending lies the advantage. 

He that lives well, is learned enough. 

Ill vessels seldom miscarry. 

A full belly neither fights nor flies well. 

All truths are not to be told. 

An old wise man's shadow is better than a young 
buzzard's sword. 

Noble housekeepers need no doors. 

Every ill man hath his ill day. 

Sleep without supping, and wake without owing. 

I gave the mouse a hole, and she is become my 
heir. 

Assail who will, the valiant attends. 



JACULA PRUDENTUM. 



14:3 



Whither goest, grief? where I am wont. 

Praise day at night, and life at the end. 

Whither shall the ox go where he shall not 
labour ? 

Where you think there is bacon, there is no 
chimney. 

Mend your clothes, and you may hold out this 
year. 

Press a stick, and it seems a youth. 

The tongue walks where the teeth speed not. 

A fair wife and a frontier castle breed quarrels. 

Leave jesting whiles it pleaseth, lest it turn to 
earnest. 

Deceive not thy physician, confessor, nor lawyer. 

Ill natures, the more you ask them, the more 
they stick. 

Virtue and a trade are the best portion for 
children. 

The chicken is the country's, but the city eats it. 

He that gives thee a capon, give him the leg and 
the wing. 

He that lives ill, fear follows him. 

Give a clown your finger, and he will take your 
hand. 

Good is to be sought out, and evil attended. 

A good paymaster starts not at assurances. 

No alchymy to saving. 

To a grateful man give money when he asks. 

Who would do ill ne'er wants occasion. 

To fine folks a little ill finely wrapt. 



144 JACULA PRUDENTUM. 

A child correct behind, and not before. 

To a fair day, open the window, but make you 
ready as to a foul. 

Keep good men company, and you shall be of 
the number. 

No love to a father's. 

The mill gets by going. 

To a boiling pot flies come not. 

Make haste to an ill way, that you may get out 
of it. 

A snow T year, a rich year. 

Better to be blind than to see ill. 

Learn weeping, and thou shalt laugh gaining. 

Who hath no more bread than need, must not 
keep a dog. 

A garden must be looked unto, and dressed as the 
body. 

The fox, when he cannot reach the grapes, says, 
They are not ripe. 

Water trotted is as good as oats. 

Though the mastiff be gentle, yet bite him not 
by the lip. 

Though a lie be well drest, it is ever overcome. 

Though old and wise, yet still advise. 

Three helping one another, bear the burthen of 
six. 

[Slander is a shipwreck by a dry tempest.] 

Old wine and an old friend are good provisions. 

Happy is he that chastens himself. 

Well may he smell fire, whose gown burns. 



I 



JACULA PRUDENTUM. 14.) 

The wrongs of a husband or master are not re- 
proached. 

Welcome evil, if thou comest alone. 

Love your neighbour, yet pull not down your 
hedge. 

The bit that one eats, no friend makes. 

A drunkard's purse is a bottle. 

She spins well that breeds her children. 

Good is the mora that makes all sure. 

Play with a fool at home, and he will play with 
you in the market. 

Every one stretcheth his legs according to his 
coverlet. 

Autumnal agues are long or mortal. 

Marry your son when you will ; your daughter 
when you can. 

Dally not with money or women. 

Men speak of the fair as things went with them 
there. 

The best remedy against an ill man, is much 
ground between both. 

The mill cannot grind with water that's past. 

Corn is cleaned with wind, and the soul with 
chastenings. 

Good words are worth much, and cost little. 

To buy dear is not bounty. 

Jest not with the eye, or with religion. 

The eye and religion can bear no jesting. 

Without favour none will know you, and with it 
you will not know yourself. 




146 JACULA PRUDENTUM. 

Buy at a fair, but sell at home. 

Cover yourself with your shield, and care not 
for cries. 

A wicked man's gift hath a touch of his master. 

None is a fool always, every one sometimes. 

From a choleric man withdraw a little ; from 
him that says nothing for ever. 

Debtors are liars. 

Of all smells, bread : of all tastes, salt. 

In a great river great fish are found : but take 
heed lest you be drowned. 

Ever since we wear clothes, we know not one 
another. 

God heals, and the physician hath the thanks. 

Hell is full of good meanings and wishings* 

Take heed of still waters, the quick pass away. 

After the house is finished, leave it. 

Our own actions are our security, not others' 
judgments. 

Think of ease, but work on. 

He that lies long a bed, his estate feels it. 

Whether you boil snow or pound it, you can 
have but water of it. 

One stroke fells not an oak. 

God complains not, but doth what is fitting. 

A diligent scholar, and the master's paid. 

Milk says to wine, Welcome, friend. 

They that know one another, salute afar off. 

Where there is no honour, there is no grief. 

Where the drink goes in, there the wit goes out. 



JACULA PRUDENTUM. 147 

He that stays, does the business. 

Alms never make poor. Or thus, 

Great alms-giving lessens no man's living. 

Giving much to the poor, doth enrich a man's 
store. 

It takes much from the account, to which his 
sin doth amount. 

It adds to the glory both of soul and body. 

Ill comes in by ells, and goes out by inches. 

The smith and his penny both are black. 

Whose house is of glass, must not throw stones 
at another. 

If the old dog bark, he gives counsel. 

The tree that grows slowly, keeps itself for 
another. 

I wept when I was born, and every day shews 
why. 

He that looks not before, finds himself behind. 

He that plays his money, ought not to value it.' 

He that riseth first, is first drest. 

Diseases of the eye are to be cured with the 
elbow. 

The hole calls the thief. 

A gentleman's greyhound and a salt-box, seek 
them at the fire. 

A child's service is little, yet he is no little fool 
that despiseth it. 

The river past, and God forgotten. 

Evils have their comfort ; good none can support 
(to wit) with a moderate and contented heart. 






148 JACULA PRUDENTUM. 

Who must account for himself and others, must 
know both. 

He that eats the hard, shall eat the ripe. 

The miserable man maketh a penny of a farthing, 
and the liberal of a farthing sixpence. 

The honey is sweet, but the bee stings. 

Weight and measure take away strife. 

The son full and tattered, the daughter empty 
and fine. 

Every path hath a puddle. 

In good years corn is hay, in ill years straw is 
corn. 

Send a wise man on an errand, and say nothing 
unto him. 

In life you loved me not, in death you bewail me. 

Into a mouth shut flies fly not. 

The heart's letter is read in the eyes. 

The ill that comes out of our mouth falls into our 
bosom. 

In great pedigrees there are governors and 
chandlers. 

In the house of a fiddler, all fiddle. 

Sometimes the best gain is to lose. 

Working and making a fire doth discretion re- 
quire. 

One grain fills not a sack, but helps his fellows. 

It is a great victory that comes without blood. 

In war, hunting, and love, men for one pleasure 
a thousand griefs prove. 

Reckon right, and February hath one and thirty 
days. 



JACULA PRUDENTUM. 14<> 

Honour without profit is a ring on the finger. 

Estate in two parishes is bread in two wallets. 

Honour and profit lie not in one sack. 

A naughty child is better sick than whole. 

Truth and oil are ever above. 

He that riseth betimes, hath something in his 
head. 

Advise none to marry or go to war. 

To steal the hog, and give the feet for alms. 

The thorn comes forth with the point forwards. 

One hand washeth another, and both the face. 

The fault of the horse is put on the saddle. 

The corn hides itself in the snow as an old man 
in furs. 

The Jews spend at Easter, the Moors at mar- 
riages, the Christians in suits. 

Fine dressing is a foul house swept before the 
doors. 

A woman and a glass are ever in danger. 

An ill wound is cured, not an ill name. 

The wise hand doth not all that the foolish mouth 
speaks. 

On painting and fighting look aloof. 

Knowledge is folly, except grace guide it. 

Punishment is lame, but it comes. 

The more women look in their glass, the less 
they look to their house. 

A long tongue is a sign of a short hand. 

Marry a widow before she leave mourning. 

The worst of law is, that one suit breeds twenty 

Providence is better than a rent. 



150 JACULA PRUDENTUM. 



dby 



What your glass tells you, will not be told 
counsel. 

There are more men threatened than stricken. 

A fool knows more in his house, than a wise man 
in another's. 

I had rather ride on an ass that carries me, than 
a horse that throws me. 

The hard gives more than he that hath nothing. 

The beast that goes always, never wants blows. 

Good cheap is dear. 

It costs more to do ill than to do well. 

Good words quench more than a bucket of water. 

An ill agreement is better than a good judgment. 

There is more talk than trouble. 

Better spare to have of thine own, than ask of 
other men. 

Better good afar off, than evil at hand. 

Fear keeps the garden better than the gardener. 

I had rather ask of my sire brown bread, than 
borrow of my neighbour white. 

Your pot broken seems better than my whole one. 

Let an ill man lie in thy straw, and he looks to 
be thy heir. 

By suppers more have been killed than Galen 
ever cured. 

While the discreet advise, the fool doth his bu- 
siness. 

A mountain and a river are good neighbours * 

Gossips are frogs, they drink and talk. 
. Much spends the traveller more than the abider. 



JACULA PRUDENTUM. 151 

Prayers and provender hinder no journey. 

A well-bred youth neither speaks of himself, nor, 
being spoken to, is silent. 

A journeying woman speaks much of all, and all 
of her. 

The fox knows much, but more he that catcheth 
him. 

Many friends in general, one in special. 

The fool asks much, but he is more fool that 
grants it. 

Many kiss the hand they wish cut off. 

Neither bribe, nor lose thy right. 

In tie world who knows not to swim, goes to 
the bottom. 

Choose not a house near an inn (viz. for noise) ; 
or in a corner (for filth). 

He is a fool that thinks not that another thinks. 

Neither eyes on letters, nor hands in coffers. 

The lion is not so fierce as they paint him. 

Go not for every grief to the physician, nor for 
every quarrel to the lawyer, nor for every thirst to 
the pot. 

Good service is a great enchantment. 

There would be no great ones, if there were no 
little ones. 

It is no sure rule to fish with a cross-bow. 

There were no ill language, if it were not ill 
taken. 

The groundsel speaks not, save what it heard at 
the hinges. 



152 JACULA PRUDENTUM. 

The best mirror is an old friend. 

Say no ill of the year till it be past. 

A man's discontent is his worst evil. 

Fear nothing but sin. 

The child says nothing, but what it heard by the 
sire. 

Call me not an olive, till thou see me gathered. ' 

That is not good language which all understand 
not. 

He that burns his house, warms himself for once. 

He will burn his house, to warm his hands. 

He will spend a whole year's rent at one meal's 
meat. , 

All is not gold that glisters. 

A blustering night, a fair day. 

Be not idle, and you shall not be longing. 

He is not poor that hath little, but he that de- 
sireth much. 

Let none say, I will not drink water. 

He wrongs not an old man that steals his supper 
from him. 

The tongue talks at the head's cost. 

He that strikes with his tongue, must ward with 
his head. 

Keep not ill men company, lest you increase the 
number. 

God strikes not with both hands, for to the sea 
he made heavens, and to rivers fords. 

A rugged stone grows smooth from hand to hand. 
No lock will hold against the power of gold. 
The absent party is still faulty. 



JACULA PRUDE.VTUM. 153 

Peace, and patience, and death with repentance. 

If you lose your time, you cannot get money nor 
gain. 

Be not a baker, if your head be of butter. 

Ask much to have a little. 

Little sticks kindle the fire ; great ones put it out. 

Another's bread costs dear. 

Although it rain, throw not away thy watering 
pot. 

Although the sun shine, leave not thy cloak at 
home. 

A little with quiet is the only diet. 

In vain is the mill-clack, if the miller his hearing 
lack. 

By the needle you shall draw the thread, and by 
that which is past, see how that which is to come 
will be drawn on. 

Stay a little, and news will find you. 

Stay till the lame messenger come, if you will- 
know the truth of the thing. 

When God will, no wind but brings rain. 

Though you rise early, yet the day comes at his 
time, and not till then. 

Pull down your hat on the wind's side. 

As the year is, your pot must seeth. 

Since you know all, and I nothing, tell me what 
I dreamed last night. 

When the fox preacheth, beware geese. 

When you are an anvil, hold you still ; when 
you are a hammer, strike your fill. 

Poor and liberal, rich and covetous. 



154 JACULA PRUDENTUM. 

He that makes his bed ill, lies there. 

He that labours and thrives, spins gold. 

He that sows, trusts in God. 

He that lies with the dogs, riseth with fleas. 

He that repairs not a part, builds all. 

A discontented man knows not where to sit easy. 

Who spits against heaven, it falls in his face. 

He that* dines and leaves, lays the cloth twice. 

Who eats his cock alone, must saddle his horse 
alone. 

He that is not handsome at twenty, nor strong 
at thirty, nor rich at forty, nor wise at fifty, will 
never be handsome, strong, rich, or wise. 

He that doth what he will, doth not what he 
ought. 

He that will deceive the fox, must rise betimes. 

He that lives well, sees afar off. 

He that hath a mouth of his own, must not say 
to another, Blow. 

He that will be served, must be patient. 

He that gives thee a bone, would not have thee 
die. 

He that chastens one, chastens twenty. 

He that hath lost his credit, is dead to the world* 

He that hath no ill fortune, is troubled with good. 

He that demands, misseth not, unless his de- 
mands be foolish. 

He that hath no honey in his pot, let him have 
it in his mouth. 

He that takes not up a pin, slights his wife. 



JACULA PKUDENTUM. 155 

He that owes nothing, if he makes not mouths 
at us, is courteous. 

He that loseth his due, gets not thanks. 

He that believes all, misseth ; he that believeth 
nothing, hits not. 

Pardons and pleasantness are great revenges of 
slanders. 

A married man turns his staff into a stake. 

If you would know secrets, look them in grief 
or pleasure. 

Serve a noble disposition, though poor, the time 
comes that he will repay thee. 

The fault is as great as he that is faulty. 

If folly were grief, every house would w r eep. 

He that would be well old, must be old betimes. 

Sit in your place, and none can make you rise. 

If you could run as you drink, you might catch 
a hare. 

Would you know what money is, go borrow some. 

The morning sun never lasts a day. 

Thou hast death in thy house, and dost bewail 
another's. 

All griefs with bread are less. 

All things require skill, but an appetite. 

All things have their place, knew we how to 
place them. 

Little pitchers have wide ears. 

We are fools one to another. 

This world is nothing except it tend to another. 

There are three ways, the universities, the sea, 
the court. 



156 JACULA PRUDENTUM. 

God comes to see without a bell. 

Life without a friend, is death without a witness. 

Clothe thee in war, arm thee in peace. 

The horse thinks one thing, and he that saddles 
him another. 

Mills and wives ever want. 

The dog that licks ashes, trust not with meal. 

The buyer needs a hundred eyes, the seller not 
one. 

He carries well, to whom it weighs not. 

The comforter's head never aches. 

Step after step the ladder is ascended. 

Who likes not the drink, God deprives him of 
bread. 

To a crazy ship all winds are contrary. 

Justice pleaseth few in their own house. 

In time comes he, whom God sends. 

Water afar off quencheth not fire. 

In sports and journeys men are known. 

An old friend is a new house. 

Love is not found in the market. 

Dry feet, warm head, bring safe to bed. 

He is rich enough that wants nothing. 

One father is enough to govern one hundred 
sons, but not a hundred sons one father. 

Far shooting never killed bird. 

An upbraided morsel never choked any. 

Dearths foreseen come not. 

An ill labourer quarrels with his tools. 

He that falls into the dirt, the longer he stays 
there, the fouler he is. 



JACULA PKUDENTUM. 150 

He that blames, would buy. 

He that sings on Friday, will weep on Sunday. 

The charges of building, and making of gardens 
are unknown. 

My house, my house, though thou art small, 
thou art to me the escurial. 

A hundred load of thought will not pay one of 
debts. 

He that comes of a hen must scrape. 

He that seeks trouble never misses. 

He that once deceives, is ever suspected. 

Being on sea, sail ; being on land, settle. 

Who doth his own business, fouls not his hands. 

He that makes a good war, makes a good peace. 

He that works after his own manner, his head 
aches not at the matter. 

Who hath bitter in his mouth, spits not all sweet. 

He that hath children, all his morsels are not 
his own. 

He that hath the spice, may season as he list. 

He that hath a head of wax, must not walk in 
the sun 

He that hath love in his breast, hath spurs in 
his sides. 

He that respects not, is not respected. 

He that hath a fox for his mate, hath need of a 
net at his girdle. 

He that hath right, fears ; he that hath wrong, 
hopes. 

He that hath patience, hath fat thrushes for a 
farthing. 



158 JACULA PRUDENTUM. 

Never was strumpet fair. 

He that measures not himself is measured. 

He that hath one hog, makes him fat ; and he 
that hath one son, makes him a fool. 

Who lets his wife go to every feast, and his horse 
drink at every water, shall neither have good wife 
nor good horse. 

He that speaks sows, and he that holds his peace 
gathers. 

He that hath little is the less dirty. 

He that lives most dies most. 

He that hath one foot in the straw hath another 
in the spittle. 

He that is fed at another's hand, may stay long 
ere he be full. 

He that makes a thing too fine, breaks it. 

He that bewails himself, hath the cure in his 
hands. 

He that would be well, needs not go from his 
own house. 

Counsel breaks not the head. 

Fly the pleasure that bites to-morrow. 

He that knows what may be gained in a day? 
never steals. 

Money refused loseth its brightness. 

Health and money go far. 

Where your will is ready, your feet are light. 

A great ship asks deep waters. 

W T oe to the house where there is no chiding. 

Take heed of the vinegar of sweet wine. 



JACULA PRUDENTUM. 159 

Fools bite one another, but wise men agree to- 
gether. 

Trust not one night's ice. 

Good is good, but better carries it. 

To gain teacheth how to spend. 

Good finds good. 

The dog gnaws the bone because he cannot 
swallow it. 

The crow bewails the sheep, and then eats it. 

Building is a sweet impoverishing. 

The first degree of folly is to hold one's self wise, 
the second to profess it, the third to despise counsel. 

The greatest step is that out of doors. 

To weep for joy is a kind of manna. 

The first service a child doth his father is to make 
him foolish. 

The resolved mind hath no cares. 

In the kingdom of a cheater, the wallet is carried 
before. 

The eye will have his part. 

The good mother says not, Will you ? but gives. 

A house and a woman suit excellently. 

In the kingdom of blind men, the one eyed is king. 

A little kitchen makes a large house. 

War makes thieves, and peace hangs them. 

Poverty is the mother of health. 

In the morning mountains, in the evening foun- 
tains. 

The back door robs the house. 

Wealth is like rheum, it falls on the weakest parts. 



160 JACULA PRUDENTUM. 

The gown is his that wears it, and the world his 
that enjoys it. 

Hope is the poor man's bread. 

Virtue now is in herbs, and stones, and words 
only. 

Fine words dress ill deeds. 

Labour as long lived, pray as even dying. 

A poor beauty finds more lovers than husbands. 

Discreet women have neither eyes nor ears. 

Things well fitted abide. 

Prettiness dies first. 

Talking pays no toll. 

The master's eye fattens the horse, and his foot 
the ground. 

Disgraces are like cherries, one draws another. 

Praise a hill, but keep below. 

Praise the sea, but keep on land. 

In choosing a wife, and buying a sword, we 
ought not to trust another. 

The wearer knows where the shoe wrings. 

Fair is not fair, but that which pleaseth. 

There is no jollity but hath a smack of folly. 

He that's long a giving knows not how to give. 

The filth under the white snow the sun discovers. 

Every one fastens where there is gain. 

All feet tread not in one shoe. 

Patience, time, and money accommodate all 
things. 

For want of a nail the shoe is lost, for want of a 
V shoe the horse is lost, for want of a horse the rider 
is lost. 



JACULA PRUDENTUM. I (J I 

Weight justly and sell dearly. 

Little wealth little care. 

Little journeys and good cost bring safe home. 

Gluttony kills more than the sword. 

When children stand quiet, they have done some 
ill. 

A little and good fills the trencher. 

A penny spared is twice got. 

When a knave is in a plum-tree, he hath neither 
friend nor kin. 

Short boughs, long vintage. 

Health without money is half an ague. 

If the wise erred not, it would go hard with fools. 

Bear with evil, and expect good. 

He that tells a secret, is another's servant. 

If all fools wore white caps, we should seem a 
flock of geese. 

W^ater, fire, and soldiers quickly make room. 

Pension never enriched a young man. 

Under water, famine ; under snow, bread. 

The lame goes as far as your staggerer. 

He that loseth is merchant, as well as he that 
gains. 

A jade eats as much as a good horse. 

All things in their being are good for something. 

One flower makes no garland. 

A fair death honours the whole life. 

One enemy is too much. 

Living well is the best revenge. 

One fool makes a hundred. 



162 JACULA PRUDENTUM. 

One pair of ears draws dry a hundred tongues. 

A fool may throw a stone into a well, which a 
hundred wise men cannot pull out. 

One slumber finds another. 

On a good bargain think twice. 

To a good spender God is the treasurer. 

A curst cow hath short horns. 

Music helps not the tooth-ache. 

We cannot come to honour under coverlet. 

Great pains quickly find ease. 

To the counsel of fools a wooden bell. 

The choleric man never wants woe. 

Help thyself, and God will help thee. 

At the game's end we shall see who gains. 

There are many ways to fame. 

Love is the true price of love. 

Love rules his kingdom without a sword. 

Love makes all hard hearts gentle. 

Love makes a good eye squint. 

Love asks faith, and faith firmness. 

A sceptre is one thing, and a ladle another. 

Great trees are good for nothing but shade. 

He commands enough that obeys a wise man. 

Fair words make me look to my purse. 

Though the fox run, the chicken hath wings. 

He plays well that wins. 

You must strike in measure, when there are 
many to strike on one anvil. 

The shortest answer is doing. 

It is a poor stake that cannot stand one year in 
the ground. 



JACULA PRUDENTUM. |(ft 

He that commits a fault, thinks every one roeaks 
of it. 

He that is foolish in the fault, let him be wise in 
the punishment. 

The blind eats many a fly. 

He that can make a fire well, can end a quarrel. 

The tooth-ache is more ease than to deal with ill 
people. 

He that would have what he hath not, should < < 
what he doth not. 

He that hath no good trade, it is to his loss. 

The offender never pardons. 

He that lives not well one year, sorrows seven 
after. 

He that hopes not for good, fears not evil. 

He that is angry at a feast, is rude. 

He that mocks a cripple, ought to be whole. 

When the tree is fallen, all go with their hatchet. 

He that hath horns in his bosom, let him not put 
them on his head. 

He that burns most, shines most. 

He that trusts in a lie, shall perish in truth. 

He that blows in the dust, fills his eyes with it. 

Bells call others, but themselves enter not int( 
the church. 

Of fair things, the Autumn is fair. 

Giving is dead, restoring very sick. 

A gift much expected is paid, not given. 

Two ill meals make the third a glutton. 

The royal crown cures not the head-ache. 

Tis hard to be wretched, but worse to be known so. 



164 JACULA PRUDENTUM. 

A feather in hand is better than a bird in the air. 

It is better to be the head of a lizard than the 
tail of a lion. 

Good and quickly seldom meet. 

Folly grows without watering. 

Happier are the hands compassed with iron, than 
a heart with thoughts. 

If the staff be crooked, the shadow cannot be 
straight. 

To take the nuts from the fire with the dog's foot. 

He is a fool that makes a wedge of his fist. 

Valour that parleys, is near yielding. 

Thursday come, and the week is gone. 

A flatterer's throat is an open sepulchre. 

There is great force hidden in a sweet command. 

The command of custom is great. 

To have money is a fear, not to have it a grief. 

The cat sees not the mouse ever. 

Little dogs start the hare, the great get her. 

Willows are weak, yet they bind other wood. 

A good payer is master of another's purse. 

The thread breaks where it is weakest. 

Old men, when they scorn young, make much of 
death. 

God is at the end, when we think he is furthest 
off it. 

A good judge conceives quickly, judges slowly. 

Rivers need a spring. 

He that contemplates, hath a day without night. 

Give losers leave to talk. 



JACULA PRUDENTUM. 165 

Loss embraceth shame. 

Gaming, women, and wine, while they lau*rh. 
they make men pine. 

The fat man knoweth not what the lean thinketh. 

Wood half burnt is easily kindled. 

The fish adores the bait. 

He that goeth far hath many encounters. 

Every bee's honey is sweet. 

The slothful is the servant of the counters. . 

Wisdom hath one foot on land, and another on sea. 

The thought hath good legs, and the quill a good 
tongue. 

A wise man needs not blush for changing his 
purpose. 

The March sun raises, but dissolves not. 

Time is the rider that breaks youth. 

The wine in the bottle doth not quench thirst. 

The sight of a man hath the force of a lion. 

An examined enterprize goes on boldly. 

In every art it is good to have a master. 

In every country dogs bite. 

In every country the sun rises in the morning. 

A noble plant suits not with a stubborn ground. 

You may bring a horse to the river, but he will 
drink when and what he pleaseth. 

Before you make a friend, eat a bushel of salt 
with him. 

Speak fitly, or be silent wisely. 

Skill and confidence are an unconquered army. 

I was taken by a morsel, says the fish. 



166 JACULA PRUDENTUM* 

A disarmed peace is weak. 

The balance distinguished not between gold and 
lead. 

The persuasion of the fortunate sways the 
doubtful. 

To be beloved is above all bargains. 

To deceive oneself is very easy. 

The reasons of the poor weigh not. 

Perverseness makes one squint-eyed. 

The evening praises the day, and the morning 
a frost. 

The table robs more than a thief. 

When age is jocund, it makes sport for death. 

True praise roots and spreads. 

Fears are divided in the midst. 

The soul needs few things, the body many. 

Astrology is true, but the astrologers cannot 
find it. 

Tie it well, and let it go. 

Empty vessels sound most. 

Send not a cat for lard. 

Foolish tongues talk by the dozen. 

Love makes one fit for any work. 

A pitiful mother makes a scald head. 

An old physician, and a young lawyer. 

Talk much, and err much, says the Spaniard. 

Some make a conscience of spitting in the 
church, yet rob the altar. 

An idle head is a box for the wind. 

Show me a liar, and I will show thee a thief. 






JACULA PRUDENTUM. 



1(17 



A bean in liberty is better than a comfit in prison. 

None is born master. 

Show a good man his error, and he turns it to a 
virtue ; but an ill, it doubles his fault. 

None is offended but by himself. 

None says his garner is full. 

In the husband wisdom, in the wife gentleness. 

Nothing dries sooner than a tear. 

In a leopard the spots are not observed. 

Nothing lasts but the church. 

A wise man cares not for what he cannot have. 

It is not good fishing before the net. 

He cannot be virtuous that is not rigorous. 

That which will not be spun, let it not come be- 
tween the spindle and the distaff. 

When my house burns, it is not good playing at 
chess. 

No barber shaves so close but another finds work. 

There is no great banquet, but some fares ill. 

A holy habit cleanseth not a foul soul. 

Forbear not sowing, because of birds. 

Mention not a halter in the house of him that 
was hanged. 

Speak not of a dead man at the table. 

A hat is not made for one shower. 

No sooner is a temple built to God, but the 
devil builds a chapel hard by. 

Every one puts his fault on the times. 
You cannot make a windmill go with a pair of 
bellows. 



168 JACULA PRUDENTUM. 

Pardon all but thyself. 

Every one is weary, the poor in seeking, the 
rich in keeping, the good in learning. 

The escaped mouse ever feels the taste of the 
bait. 

A little wind kindles, much puts out the fire. 

Dry bread at home is better than roast meat 
abroad. 

More have repented speech than silence. 

The covetous spends more than the liberal. 

Divine ashes are better than earthly, meal. 

Beauty draws more than oxen. 

One father is more than a hundred schoolmasters. 

One eye of the master's sees more than ten of 
the servant's. 

When God will punish, he will first take away 
the understanding. 

A little labour, much health. 

When it thunders the thief becomes honest. 

The tree that God plants, no wind hurts it. 

Knowledge is no burthen. 

It is a bold mouse that nestles in the cat's ear. 

Long jesting was never good. 

If a good man thrive, all thrive with him. 

If the mother had not been in the oven, she had 
never sought her daughter there. 

If great men would have care of little ones, both 
would last long. 

Though you see a church-man ill, yet continue 
in the church still. 



JACULA PKUDENTUlf, 169 

Old praise dies, unless you feed it. 

If things were to be done twice, all would be 
wise. 

Had you the world on your chess-board, you 
could not fill all to your mind. 

Suffer and expect. 

If fools should not fool it, they shall lose their 
season. 

Love and business teach eloquence. 

That which two will, takes effect. 

He complains wrongfully on the sea, that twice 
suffers shipwreck. 

He is only bright that shines by himself. 

A valiant man's look is more than a coward's 
sword. 

The effect speaks, the tongue needs not. 

Divine grace was never slow. 

Reason lies between the spur and the bridle. 

It is a proud horse that will not carry his own 
provender. 

Three women make a market. 

Three can hold their peace if two be away. 

It is an ill counsel that hath no escape. 

All our pomp the earth covers. 

To whirl the eyes too much, shows a kite's brain. 

Comparisons are odious. 

All keys hang not on one girdle. 

Great businesses turn on a little pin. 

The wind in one's face makes one wise. 

All the arms of England will not arm fear. 



170 JACULA PRUDENTUM. 

One sword keeps another in the sheath. 

Be what thou wouldst seem to be. 

Let all live as they would die. 

A gentle heart is tied with an easy thread. 

Sweet discourse makes short days and nights. 

God provides for him that trusteth. 

He that will not have peace, God gives him war. 

To him that will, ways are not wanting. 

To a great night, a great Ian thorn. 

To a child all weather is cold. 

Where there is peace, God is. 

None is so wise, but the fool overtakes him. 

Fools give to please all but their own. 

Prosperity lets go the bridle. 

The friar preached against stealing, and had a 
goose in his sleeve. 

To be too busy gets contempt. 

February makes a bridge, and March breaks it. 

A horse stumbles that hath four legs. 

The best smeiAo bread, the best savour salt, the 
best love that of children. 

That is the best gown that goes up and down 
the house. 

The market is the best garden. 

The first dish pleaseth all. 

The higher the ape goes, the more he shows his 
tail. 

Night is the mother of councils. 

God's mill grinds slow, but sure. 

Every one thinks his sack heaviest. 



JACULA PRUDKNTUM. 171 

Drought never brought dearth. 

All complain. 

Gamesters and race-horses never last long. 

It is a poor sport that is not worth the candle. 

He that is fallen cannot help him that is down. 

Every one is witty for his own purpose. 

A little let lets an ill workman. 

Good workmen are seldom rich. 

By doing nothing we learn to do ill. 

A great dowry is a bed full of brambles. 

No profit to honour, no honour to religion. 

Every sin brings its punishment with it. 

Of him that speaks ill, consider the life more 
than the word. 

You cannot hide an eel in a sack. 

Give not Saint Peter so much, to leave Saint 
Paul nothing. 

You cannot flay a stone. 

The chief disease that reigns this year is folly. 

A sleepy master makes his se* rant a lout. 

Better speak truth rudely, than lie covertly. 

He that fears leaves, let him not go into the 
wood. 

One foot is better than tw r o crutches. 

Better suffer ill, than do ill. 

Neither praise nor dispraise thyself, thy actions 
serve the turn. 

Soft and fair goes far. 

The constancy of the benefit of the year in their 
seasons argues a Deity. 



172 JACULA PRUDENTUM". 

Praise none too much, for all are fickle. 

It is absurd to warm one in his armour. 

Lawsuits consume time, and money, and rest, 
and friends. 

Nature draws more than ten teams. 

He that hath a wife and children, wants not 
business. 

A ship and a woman are ever repairing. 

He that fears death, lives not. 

He that pities another, remembers himself. 

He that doth what he should not, shall feel what 
he would not. 

He that marries for wealth, sells his liberty. 

He that once hits, is ever bending. 

He that serves, must serve. 

He that lends, gives. 

He that preacheth, giveth alms. 

He that cockers his child, provides for his enemy. 

A pitiful look asks enough. 

Who will sell die cow, must say the word. 

Service is no inheritance. 

The faulty stands on his guard. 

A kinsman, a friend, or whom you entreat, take 
not to serve you, if you will be served neatly. 

At court, every one for himself. 

To a crafty man, a crafty and a half. 

He that is thrown, would ever wrestle. 

He that serves well, needs not ask his wages. 

Fair language grates not the tongue. 

A good heart cannot he. 



JACULA PRUDENTUM. 173 

Good swimmers at length are drowned. 

Good land, evil way. 

In doing we learn. 

It is good walking with a horse in one's hand. 

God, and parents, and our master, can never be 
requited. 

An ill deed cannot bring honour. 

A small heart hath small desires. 

All are not merry that dance lightly. 

Courtesy on one side only lasts not long. 

Wine counsels seldom prosper. 

Weening is not measure. 

The best of the sport is to do the deed, and say 
nothing. 

If thou thyself canst do it, attend no other's help 
or hand. 

Of a little thing, a little displeaseth. 

He warms too near that burns. 

God keep me from four houses, a usurer's, a 
tavern, a spital, and a prison. 

In a hundred ells of contention, there is not an 
inch of love. 

Do what thou oughtest, and come what come 
can. 

Hunger makes dinners, pastime suppers. 

In a long journey straw weighs. 

Women laugh when they can, and weep when 
they will. 

War is death's feast. 

Set good against evil. 



174 JACULA PRUDENTUM. 

He that brings good news knocks hard. 

Beat the dog before the lion. 

Haste comes not alone. 

You must lose a fly to catch a trout. 

Better a snotty child than his nose wiped off. 

He is not free that draws his chain. 

He goes not out of his way that goes to a good 
inn. 

There comes nought out of the sack, but what 
was there. 

A little given seasonably, excuses a great gift. 

He looks not well to himself that looks not ever. 

He thinks not well, that thinks not again. 

Religion, credit, and the eye are not to be 
touched. 

The tongue is not steel, yet it cuts. 

A white wall is the paper of a fool. 

They talk of Christmas so long, that it comes. 

That is gold which is worth gold. 

It is good tying the sack before it be full. 

Words are women, deeds are men. 

Poverty is no sin. 

A stone in a well is not lost. 

He can give little to his servant that licks his 
knife. 

Promising is the eve of giving. 

He that keeps his own, makes war. 

The wolf must die in his own skin. 

Goods are theirs that enjoy them. 

He that sends a fool, expects one. 



JACULA PRUDENTUM. 175 

He that can stay, obtains. 

He that gains well and spends well, needs no 
account book. 

He that endures, is not overcome. 
He that gives all before he dies, provides to 
suffer. 

He that talks much of his happiness, summons 
grief. 

He that loves the tree, loves the branch. 
Who hastens a glutton, chokes him. 
Who praiseth Saint Peter, doth not blame Saint 
Paul. 

He that hath not the craft, let him shut up shop. 
He that knows nothing, doubts nothing. 
Green wood makes a hot fire. 
He that marries late, marries ill. 
He that passeth a winter's day, escapes an enemy. 
The rich knows not who is his friend. 
A morning sun, and a wine-bred child, and a 
Latin-bred woman seldom end well. 

To a close shorn sheep, God gives wind by 
measure. 

A pleasure long expected, is dear enough sold. 
A poor man's cow dies a rich man's child. 
The cow knows not what her tail is worth till 
she have lost it. 

Choose a horse made, and a wife to make. 
It is an ill air where we gain nothing. 
He hath not lived, that lives not after death. 
So many men in court, and so many strangers. 



176 JACULA PRUDENTUM. 

He quits his place well, that leaves his friend 
here. 

That which sufficeth is not little. 

Good news may be told at any time, but ill in 
the morning. 

He that would be a gentleman, let him go to an 
assault. 

Who pays the physician, does the cure. 

None knows the weight of another's burthen. 

Every one hath a fool in his sleeve. 

One hour's sleep before midnight is worth three 
after. 

In a retreat the lame are foremost. 

It is more pain to do nothing than something. 

Amongst good men two men suffice. 

There needs a long time to know the world's 
pulse. 

The offspring of those that are very young, or 
very old, lasts not. 

A tyrant is most tyrant to himself. 

Too much taking heed is loss. 

Craft against craft, makes no living. 

The reverend are ever before. 

France is a meadow that cuts thrice a year. 

It is easier to build two chimneys, than to main- 
tain one. 

The court hath no almanack. 

He that will enter into Paradise, must have a 
good key. 

When you enter into a house, leave the anger 
ever at the door. 



J ACT LA PRUDENTUM. 177 

He hath no leisure who useth it not. 

It is a wicked thing to make a dearth one's 
garner. 

He that deals in the world needs four sieves. 

Take heed of an ox before, of a horse behind, of 
a monk on all sides. 

The year doth nothing else but open and shut. 

The ignorant hath an eagle's wings and an owl's 
eyes. 

There are more physicians in health than 
drunkards. 

The wife is the key of the house. 

The law is not the same at morning and at night. 

War and physic are governed by the eye. 

Half the world knows not how the other half lies. 

Death keeps no calendar. 

Ships fear fire more than water. 

The least foolish is wise. 

The chief box of health is time. 

Silks and satins put out the fire in the chimney. 

The first blow is as much as two. 

The life of man is a w inter way. 

The way is an ill neighbour. 

An old man's staff is the wrapper of death's door. 

Life is half spent, before we know what it is. 

The singing man keeps his shop in his throat. 

The body is more dressed than the soul. 

The body is sooner dressed than the soul. 

The physician owes all to the patient, but the 
patient owes nothing to him but a little money. 






1 78 JACULA PRUDENTUM. 

The little cannot be great, unless he devour many. 

Time undermines us. 

The choleric drinks, the melancholic eats, the 
phlegmatic sleeps. 

The apothecary's mortar spoils the luter's music 

Conversation makes one what he is. 

The deaf gains the injury. 

Years know more than books. 

Wine is a turn-coat, (first a friend, then an 
enemy). 

Wine ever pays for his lodging. 

Wine makes all sorts of creatures at table. 

W^ine that cost nothing is digested before it be 
drunk. 

Trees eat but once. 

Armour is light at table. 

Good horses make short miles. 

Castles are forests of stones. 

The dainties of the great are the tears of the 
poor. 

Parsons are souls' waggoners. 

Children when they are little make parents fools, 
when they are great they make them mad. 

The master absent, and the house dead. 

Dogs are fine in the field. 

Sins are not known till they be acted. 

Thorns whiten, yet do nothing. 

All are presumed good till they are found in a 
fault. 

The great put the little on the hook. 



JACULA PRUDENTUM. I7<> 

The great would have none great, and the little 
all little. 

The Italians are wise before the deed, the Ger- 
mans in the deed, the French after the deed. 

Every mile is two in winter. 

Spectacles are death's arquebuse. 

Lawyers' houses are built on the heads of fools. 

The house is a fine house when good folks are 
within. 

The best bred have the best portion. 

The first and last frosts are the worst. 

Gifts enter every where without a wimble. 

Princes have no way. 

Knowledge makes one laugh, but wealth makes 
one dance. 

The citizen is at his business before he rise. 

The eyes have one language every where. 

It is better to have wings than horns. 

Better be a fool than a knave. 

Count not four, except you have them in a wallet. 

To live peaceably with all, breeds good blood. 

You may be on land, yet not in a garden. 

You cannot make the fire so low, but it will get 
out. 

We know not who lives or dies. 

An ox is taken by the horns, and a man by the 
tongue. 

Many things are lost for want of asking. 

No church-yard is so handsome, that a man 
would desire straight to be buried there. 



180 JACULA PRUDENTUM. 

Cities are taken by the ears. 

Once a year a man may say, On his conscience. 

We leave more to do when we die, than we have 
done. 

With customs we live well, but laws undo us. 

To speak of a usurer at the table, mars the 
wine. 

Pains to get, care to keep, fear to lose. 

For a morning rain, leave not your journey. 

One fair day in winter makes not birds merry. 

He that learns a trade, hath a purchase made. 

When all men have what belongs to them 9 it 
cannot be much. 

Though God take the sun out of the heaven, yet 
we must have patience. 

When a man sleeps, his head is in his stomach. 

When one is on horseback, he knows all things. 

When God is made the master of a family, he 
orders the disorderly. 

When a lackey comes to hell's door, the devils 
lock the gates. 

He that is at ease, seeks dainties. 

He that hath charge of souls, transports them 
not in bundles. 

He that tells his wife news, is but newly married. 

He that is in a town in May loseth his spring. 

He that is in a tavern, thinks he is in a vine- 
garden. 

He that praiseth himself, spattereth himself. 

He that is a master, must serve (another). 



JACULA PRUDFNTIJM. IHI 

He that is surprised with the first frost, feels it 
all the winter after. 

He a beast doth die, that hath done no good to 
his country. 

He that follows the Lord, hopes to go before. 

He that dies without the company of good men. 
puts not himself into a good way. 

Who hath no head, needs no heart. 

Who hath no haste in his business, mountains 
to him seem valleys. 

Speak not of my debts, unless you mean to pay 
them. 

He that is not in the wars, is not out of danger. 

He that gives me small gifts, would have me 
live. 

He that is his own counsellor, knows nothing 
sure but what he hath laid out. 

He that hath lands, hath quarrels. 

He that goes to bed thirsty, riseth healthy. 

W r ho will make a door of gold, must knock a 
nail every day. 

A trade is better than service. 

He that lives in hope, danceth without music. 

To review one's store is to mow twice. 

Saint Luke was a saint and a physician, yet is 
dead. 

Without business, debauchery. 

Without danger we cannot get beyond danger. 
Health and sickness surely are men's double 
enemies. 



182 JACULA PHU'DENTUM. 



If gold knew what gold is, gold would get gold 
I wist. 

Little losses amaze, great, tame. 

Choose none for thy servant who have served 
thy betters. 

Service without reward is punishment. 

If the husband be not at home, there is nobody. 

An oath that is not to be made, is not to be kept. 

The eye is bigger than the belly. 

If you would be at ease, all the world is not. 

Were it not for the bone in the leg, all the world 
would turn carpenters (to make them crutches). 

If you must fly, fly well. 

All that shakes falls not. 

All beasts of prey are strong, or treacherous. 

If the brain sows not corn, it plants thistles. 

A man well mounted is ever choleric. 

Every one is a master and servant. 

A piece of a church-yard fits every body. 

One mouth doth nothing without another. 

A master of straw eats a servant of steel. 

An old cat sports not with her prey. 

A woman conceals what she knows not. 

He that wipes the child's nose, kisseth the 
mother's cheek. * 

Gentility is nothing but ancient riches. 

To go where the king goes afoot ; i. e. to the 
stool. 



* The proverbs which follow were added to the second 
edition. 



„a, 



JACULA PRUDENTUM. 1 83 

To go upon the Franciscans' hackney ; i. e. on 
foot. 

Amiens was taken by the fox, and retaken by 
the lion. 

After death the doctor. 

Ready money is a ready medicine. 

It is the philosophy of the distaff. 

It is a sheep of Beery, it is marked on the nose : 
applied to those that have a blow. 

To build castles in Spain. 

An idle youth, a needy age. 

Silk doth quench the fire in the kitchen. 

The words ending in ique, do mock the physi- 
cian ; as hectique, paralitique, apoplectique, lethar- 
gique. 

He that trusts much obliges much, says the 
Spaniard. 

He that thinks amiss, concludes worse. 

A man would live in Italy (a place of pleasure), 
but he would choose to die in Spain, where they 
say the Catholic religion is professed with greatest 
strictness. 

Whatsoever was the father of a disease, an ill 
diet was the mother. 

Frenzy, heresy, and jealousy, seldom cured. 

There is no heat of affection but is joined with 
some idleness of brain, says the Spaniard. 

The war is not done so long as my enemy lives. 

Some evils are cured by contempt. 

Power seldom grows old at court. 

Danger itself the best remedy for danger. 



184 JACULA PRUDENTUM. 

Favour will as surely perish as life. 

Fear the beadle of the law. 

Heresy is the school of pride. 

For the same man to be a heretic and a good 
subject, is incompossible. 

Heresy may be easier kept out, than shook off. 

Infants' manners are moulded more by the ex- 
ample of parents, than by stars at their nativities. 

They favour learning whose actions are worthy 
of a learned pen. 

Modesty sets off one newly come to honour. 

No naked man is sought after to be rifled. 

There is no such conquering weapon as the 
necessity of conquering. 

Nothing secure unless suspected. 

No tie can oblige the perfidious. 

Spies are the ears and eyes of princes. 

The life of spies is to know, not be known. 

Religion a stalking horse to shoot other fowl. 

It is a dangerous fire begins in the bed straw. 

Covetousness breaks the bag. 

Fear keeps and looks to the vineyard, and not 
the owner. 

The noise is greater than the nuts. 

Two sparrows on one ear of corn make an ill 
agreement. 

The world is now a-days, God save the conqueror. 

Unsound minds, like unsound bodies, if you feed, 
you poison. 

Not only ought fortune to be pictured on a 
wheel, but every thing else in this world. 






JACULA PRUDENTUM. 185 

All covet, all lose. 

Better is one Accipe, than twice to say, Dabo 
tibi. 

An ass endures his burden, but not more than 
his burden. 

Threatened men eat bread, says the Spaniard. 

The beads in the hand, and the devil in capuch ; 
or, cape of the cloak. 

He that will do thee a good turn, either he will 
be gone or die. 

I escaped the thunder, and fell into the lightning. 

A man of a great memory without learning, 
hath a rock and a spindle, and no staff to spin. 

The death of wolves is the safety of the sheep. 

He that is once born, once must die. 

He that hath but one eye, must be afraid to 
lose it. 

He that makes himself a sheep, shall be eat by 
the wolf. 

He that steals an egg, will steal an ox. 

He that will be surety, shall pay. 

He that is afraid of leaves, goes not to the 
wood. 

In the mouth of a bad dog falls often a good 
bone. 

Those that God loves, do not live long. 

Still fisheth he that catcheth one. 

All flesh is not venison. 

A city that parleys is half gotten. 

A dead bee maketh no honey. 

An old dog barks not in vain. 



186 JACULA PRUDENTUM. 

They that hold the greatest farms, pay the least 
rent: applied to rich men that are unthankful to 
God. 

Old camels carry young" camels' skins to the 
market. 

He that hath time and looks for better time, time 
comes that he repents himself of time. 

Words and feathers the wind carries away. 

Of a pig's tail you can never make a good shaft. 

The bath of the blackamoor hath sworn not to 
whiten. 

To a greedy eating horse a short halter. 

The devil divides the world between atheism and 
superstition. 

Such a saint, such an offering. 

We do it soon enough, if that we do be well. 

Cruelty is more cruel, if we defer the pain. 

What one day gives us, another takes away 
from us. 

To seek in a sheep five feet when there are but 
four. 

A scabbed horse cannot abide the comb. 

God strikes with his finger, and not with all his 
arm. 

God gives his wrath by weight, and without 
weight his mercy. 

Of a new prince, new bondage. 

New things are fair. 

Fortune to one is mother, to another is step- 
mother. 



JACULA PRUDENTUM. 187 

There is no man, though never so little, but 
sometimes he can hurt. 

The horse that draws after him his halter, is not 
altogether escaped. 

We must recoil a little, to the end we may leap 
the better. 

No love is foul, nor prison fair. 

No day so clear, but hath dark clouds. 

No hair so small, but hath his shadow. 

A wolf will never make war against another 
wolf. 

We must love, as looking one day to hate. 

It is good to have some friends both in heaven 
and hell. 

It is very hard to shave an egg. 

It is good to hold the ass by the bridle. 

The healthful man can give counsel to the sick. 

The death of a young wolf doth never come too 
soon. 

The rage of a wild boar is able to spoil more 
than one wood. 

Virtue flies from the heart of a mercenary man. 

The wolf eats oft of the sheep that have been 
warned. 

The mouse that hath but one hole is quickly 
taken. 

To play at chess when the house is on fire. 

The itch of disputing is the scab of the church. 

Follow not truth too near the heels, lest it dash 
out thy teeth. 



188 



JACULA PRUDENTUM. 



Either wealth is much increased, or moderation 
is much decayed. 

Say to pleasure, Gentle Eve, I will none of your 
apple. 

When war begins, then hell openeth. 
There is a remedy for every thing, could men 
find it. 

There is an hour wherein a man might be happy 
all his life,. could he find it. 

Great fortune brings with it great misfortune. 
A fair day in winter is the mother of a storm. 
Woe be to him that reads but one book. 
Tithe, and be rich. 

The wrath of a mighty man, and the 
tumult of the people. 

Mad folks in a narrow place. 
Credit decayed, and people that have 
nothing. 

A young w T ench, a prophetess, and a 
Latin-bred woman. 

A person marked, and a widow thrice 
married. 

Foul dirty ways, and long sickness. 
Wind that comes in at a hole, and a 
reconciled enemy. 

A step -mother ; the very name of her 
, suificeth. 
Princes are venison in heaven. 
Critics are like brushers of noblemen's clothes. 
He is a great necromancer, for he asks counsel 
of the dead : i. e. books. 



Take 

heed 

of 



.! ACULA PRUDENTUM. 180 

A man is known to be mortal by two things, 
sleep and lust. 

Love without end, hath no end, says the Spa- 
niard : meaning-, if it were not begun on particular 
ends, it would last. 

Stay a while, that we may make an end the 
sooner. 

Presents of love fear not to be ill taken of 
strangers. 

To seek these things is lost labour : geese in an 
oil pot, fat hogs among Jews, and wine in a fishing 
net. 

Some men plant an opinion they seem to eradi- 
cate. 

The philosophy of princes is to dive into the 
secrets of men, leaving the secrets of nature to 
those that have spare time. 

States have their conversions and periods as well 
as natural bodies. 

Great deservers grow intolerable presumers. 

The love of money and the love of learning rarely 
meet. 

Trust no friend with that you need, fear him if 
he were your enemy. 

Some had rather lose their friend than their jest. 

Marry your daughters betimes, lest they marry 
themselves. 

Soldiers in peace are like chimneys in summer. 

Here is a talk of the Turk and the Pope, but 
my next neighbour doth me more harm than either 
of them both. 



190 JACULA PRUDENTUM. 

Civil wars of France made a million of atheists, 
and thirty thousand witches. 

We bachelors laugh and show our teeth, but 
you married men laugh till your hearts ache. 

The devil never assails a man except he find him 
either void of knowledge, or of the fear of God. 

There is nobody will go to hell for company. 

Much money makes a country poor, for it sets 
a dearer price on every thing. 

The virtue of a coward is suspicion. 

A man's destiny is always dark. 

Every man's censure is first moulded in his own 
nature. 

Money wants no followers. 

Your thoughts close, and your countenance loose. 

Whatever is made by the hand of man, by the 
hand of man may be overturned. 




LETTERS OF GEORGE HERBERT. 



I. FROM GEORGE HERBERT TO MR. 
H. HERBERT.* 

1618. 

Brother, 

I^HE disease which I am troubled with now 
is the shortness of time, for it hath been 
my fortune of late to have such sudden warning, 
that I have not leisure to impart unto you some 
of those observations which I have framed to 
myself in conversation ; and whereof I would not 
have you ignorant. As I shall find occasion, you 

* Henry Herbert was the sixth son of Richard Herbert, 
esq. and Magdalen Newport, daughter of Sir Richard 
Newport, and born a.d. 1660. His brother, Lord Herbert 
of Cherbury, in his curious history of his own life, has made 
the following mention of Henry : " Henry, after he bad 
been brought up in learning, as the other brothers were, was 
sent by his friends into France, where he attained the lan- 
guage of that country in perfection, after which he came to 
Court, and was made Gentleman of the King's Privy Cham- 
ber, and Master of the Revels; by which means, as also 
by a good marriage, he attained to great fortunes, for himself 
and his posterity to enjoy. He also hath given several 
proofs of his courage in duels, and otherwise, being no less 
dextrous in the ways of the Court, as having gotten much 
by it." 



192 LETTERS OF 

shall receive them by pieces ; and if there be any 
such which you have found useful to yourself, com- 
municate them to me. You live in a brave nation, 
where, except you wink, you cannot but see many 
brave examples. Be covetous, then, of all good 
which you see in Frenchmen, whether it be in 
knowledge, or in fashion, or in words ; for I would 
have you, even in speeches, to observe so much, 
as when you meet with a witty French speech, try 
to' speak the like in English: so shall you play a 
good merchant, by transporting French commodi- 
ties to your own country. Let there be no kind of 
excellency which it is possible for you to attain to, 
which you seek not ; and have a good conceit of 
your wit, mark what I say, have a good conceit of 
your wit ; that is, be proud, not with a foolish 
vaunting of yourself when there is no cause, but by 
setting a just price of your qualities : and it is the 
part of a poor spirit to undervalue himself and 
blush. But I am out of my time : when I have 
more time, you shall hear more ; and write you 
freely to me in your letters, for I am your ever 
loving brother, G. Herbert. 

P. S. My brother is somewhat of the same tem- 
per, and perhaps a little more mild, but you will 
hardly perceive it. 

To my dear brother, 
Mr. Henry Herbert, at Paris. 



GEORGE HERI3ERT. 193 



II. TO SIR HENRY HERBERT. 

Dear Brother, 

IT is so long since I heard from you, that I 
long to hear both how you and your's do : and 
also what becomes of you this summer. It is the 
whole amount of this letter, and therefore entertain 
it accordingly from 

Your very affectionate brother, 

G. Herbert. 
7 June, Bemerton. 

My wife's and nieces' service to you. 



III. 



Dear Brother, 

I WAS glad of your Cambridge news, but you 
joyed me exceedingly with your relation of my 
Lady Duchess's forwardness in our church building. 
I am glad I used you in it, and you have no cause 
to be sorry, since it is God's business. If there fall 
out yet any rub, you shall hear of me ; and your 
offering of yourself to move my Lords of Manchester 
and Bolingbroke is very welcome to me. To show 
a forwardness in religious works is a good testimony 
o 



194 LETTERS OF 

of a good spirit, The Lord bless you, and make 
you abound in every good work, to the joy of your 
ever loving brother, 



G. Herbert. 



March 21, Bemerton. 

To my dear brother, 
Sir Henry Herbert, at Court. 



IV. 



Dear Brother, 

THAT you did not only entertain my proposals, 
but advance them, was lovingly done, and like 
a good brother. Yet truly it was none of my mean- 
ing, when I wrote, to put one of our nieces into your 
hands, but barely what I wrote I meant, and no more ; 
and am glad that although you offer more, yet you 
will do, as you write, that also. I was desirous to 
put a good mind into the way of charity, and that 
was all I intended. For concerning your offer of 
receiving one, I will tell you what I wrote to our 
eldest brother, when he urged one upon me, and but 
one, and that at my choice. I wrote to him that I 
would have both or neither ; and that upon this 
ground, because they were to come into an un- 
known country, tender in knowledge, sense, and 
age, and knew none but one who could be no com- 
pany to them. Therefore I considered that if one 
only came, the comfort intended would prove a dis- 



GEORGE HERBERT. 195 

comfort. Since that I have seen the fruit of my 
observation, for they have lived so lovingly, lying, 
eating, walking, praying, working, still together, 
that I take a comfort therein ; and would not have 
to part them yet, till I take some opportunity to 
let them know your love, for which both they shall, 
and I do, thank you. It is true there is a third 
sister, whom to receive were the greatest charity 
of all, for she is youngest, and least looked unto ; 
having none to do it but her school-mistress, and 
you know what those mercenary creatures are. 
Neither hath she any to repair unto at good times, 
as Christmas, &c. which, you know, is the encou- 
ragement of learning all the year after, except my 
cousin Bett take pity of her, which yet at that dis- 
tance is some difficulty. If you could think of 
taking her, as once you did, surely it were a great 
good deed, and I would have her conveyed to you. 
But I judge you not : do that which God shall put 
into your heart, and the Lord bless all your pur- 
poses to his glory. Yet, truly if you take her not, 
I am thinking to do it, even beyond my strength ; 
especially at this time, being more beggarly now 
than I have been these many years, as having 
spent two hundred pounds in building; which to 
me that have nothing yet, is very much. But 
though I both consider this, and your observation, 
also, of the unthankfulness of kindred bred up, 
(which generally is very true,) yet I care not ; I 
forget all things, so I may do them good who 



196 LETTERS OF 

want it. So I do my part to them, let them think 
of me what they will or can. I have another judge, 
to whom I stand or fall. If I should regard such 
things, it were in another's power to defeat my 
charity, and evil should be stronger than good: 
but difficulties are so far from cooling christians, 
that they whet them. Truly it grieves me to think 
of the child, how destitute she is, and that in this 
necessary time of education. For the time of 
breeding is the time of doing children good ; and 
not as many who think they have done fairly, if 
they leave them a good portion after their decease. 
But take this rule, and it is an outlandish one, 
which I commend to you as being now a father, 
" the best-bred child hath the best portion." Well ; 
the good God bless you more and more ; and all 
yours ; and make your family a houseful of God's 
servants. So prays 

Your ever loving brother, 

G. Herbert. 
My wife's and nieces' service. 

To my very dear brother 
Sir Henry Herbert, at Court. 



* Elizabeth, wife of Sir Henry Jones. The latter part of 
her life, we are told by her brother, Lord Herbert, was most 
sickly and miserable ; she pined " away to skin and bones" 



GEORGE HERBERT. 197 

LETTERS WRITTEN AT CAMHRIDGK. 

From the Appendix to Walton's Life. 

V. FOR MY DEAR SICK SISTER 
Most dear Sister, 

THINK not my silence forgetfulness ; or that 
my love is as dumb as my papers ; though 
business may stop my hand, yet my heart, a 
much better member, is always with you : and 
which is more, with our good and gracious God, 
incessantly begging some ease of your pains, with 
that earnestness, that becomes your griefs, and my 
love. God who knows and sees this writing, knows 
also that my soliciting him has been much, and my 
tears many for you ; judge me then by those waters, 
and not by my ink, and then you shall justly value 
your most truly, most heartily, affectionate brother 
and servant, 

George Herbert. 

Trinity College, December 6, 1620. 

VI. TO SIR J. D.f 

Sir, 

THOUGH I had the best wit in the world, 
yet it would easily tire me to find out variety 

for nearly fourteen years, and at last died in London, worn 
out by pain and affliction. 

f This and the following letters were probably addressed 
to Sir John Danvers, Herbert's father-in-law. 



198 LETTERS OF 

of thanks for the diversity of your favours, if I 
sought to do so ; but, I profess it not : and there- 
fore let it be sufficient for me, that the same heart, 
which you have won long since, is still true to you, 
and hath nothing else to answer your infinite kind- 
nesses, but a constancy of obedience ; only here- 
after I will take heed how I propose my desires 
unto you, since I find you so willing to yield to my 
requests ; for, since your favours come a-horse- 
back, there is reason, that my desires should go 
a-foot; neither do I make any question, but that 
you have performed your kindness to the full, and 
that the horse is every way fit for me, and I will 
strive to imitate the completeness of your love, with 
being in some proportion, and after my manner, 
your most obedient servant, 

George Herbert. 

VII. 

Sir, 

I DARE no longer be silent, lest while I think 
I am modest, I wrong both myself, and also 
the confidence my friends have in me ; wherefore 
I will open my case unto you, which I think de- 
serves the reading at the least; and it is this, I 
want books extremely ; you know, Sir, how I am 
now setting foot into divinity, to lay the platform 
of my future life, and shall I then be fain always to 
borrow books, and build on another's foundation ? 
What tradesman is there who will set up without 
his tools ? Pardon my boldness, Sir, it is a most 



GEORGE HERBERT. 199 

serious case, nor can I write coldly in that, wherein 
consisteth the making good of my former education, 
of obeying that Spirit which hath guided me hitherto, 
and of achieving my (I dare say) holy ends. Thia 
also is aggravated, in that I apprehend what my 
friends would have been forward to say, if I had 
taken ill courses, Follow your book, and you shall 
want nothing: you know, Sir, it is their ordinary 
speech, and now let them make it good; for Bince 
I hope I have not deceived their expectation, let not 
them deceive mine ; but perhaps they will say. You 
are sickly, you must not study too hard ; it is true 
(God knows) I am weak, yet not so, but that every 
day, I may step one step towards my journey's end ; 
and I love my friends so well, as that if all things 
proved not well, I had rather the fault should lie 
on me, than on them ; but they will object again, 
What becomes of your annuity ? Sir, if there be 
any truth in me, I find it little enough to keep me 
in health. You know I was sick last vacation, 
neither am I yet recovered, so that I am fain ever 
and anon, to buy somewhat tending towards my 
health ; for infirmities are both painful and costly. 
Now this Lent I am forbid utterly to eat any fish, 
so that I am fain to diet in my chamber at mine 
own cost ; for in our public halls, you know, is 
nothing but fish and white-meats : out of Lent, also 
twice a week, on Fridays and Saturdays, I must 
do so, w T hich yet sometimes I fast. Sometimes also 
I ride to Newmarket, and there lie a day or two 
for fresh air; all which tend to avoiding of costlier 



200 LETTERS OF 

matters, if I should fall absolutely sick : I protest 
and vow, I even study thrift, and yet I am scarce 
able with much ado to make one half year's allow- 
ance shake hands with the other : and yet if a book 
of four or five shillings come in my way, I buy it, 
though I fast for it ; yea, sometimes of ten shil- 
lings : but, alas Sir, what is that to those infinite 
volumes of divinity, which yet every day swell, and 
grow bigger ? Noble Sir, pardon my boldness, and 
consider but these three things. First, the bulk 
of divinity. Secondly, the time when I desire this 
(which is now, when I must lay the foundation of 
my whole life). Thirdly, what I desire, and to what 
end, not vain pleasures, nor to a vain end. If then, 
Sir, there be any course, either by engaging my 
future annuity, or any other way, I desire you, Sir, 
to be my mediator to them in my behalf. 

Now I write to you, Sir, because to you I have 
ever opened my heart : and have reason, by the 
patents of your perpetual favour to do so still, for 
I am sure you love your faithfullest servant, 

George Herbert. 

Trinity College, March 18, 1617. 



VIII. 

Sir, 

THIS week hath loaded me with your favours ; 
I wish I could have come in person to thank 
you, but it is not possible ; presently after Michael- 
mas, I am to make an oration to the whole univer- 



GEORGE HERBERT. 201 

sity of an hour long in latin, and my Lincoln jour- 
ney hath set me much behind hand : neither can 
I so much as go to Bugden, and deliver your let- 
ter, yet have I sent it thither by a faithful messen- 
ger this day : I beseech you all, you and my dear 
mother and sister to pardon me, for my Cambridge 
necessities are stronger to tie me here, than yours to 
London : if I could possibly have come, none should 
have done my message to Sir Fr : Nethersole for 
me ; he and I are ancient acquaintance, and I have 
a strong opinion of him, that if he can do me a 
courtesy, he will of himself; yet your appearing 
in it, affects me strangely. I have sent you here 
inclosed a letter from our master on my behalf, 
which if you can send to Sir Francis before his de- 
parture, it will do well, for it expresseth the uni- 
versity's inclination to me ; yet if you cannot send 
it with much convenience, it is no matter, for the 
gentleman needs no incitation to love me. 

The orator's place (that you may understand 
what it is) is the finest place in the university, 
though not the gainfullest ; yet that will be about 
£30 per annum, but the commodiousness is beyond 
the revenue ; for the orator writes all the univer- 
sity letters, makes all the orations, be it to King, 
Prince, or whatever comes to the university ; to 
requite these pains, he takes place next the doc- 
tors, is at all their assemblies and meetings, and 
sits above the proctors, is regent, or non-regent at 
his pleasure, and such like gaynesses, which will 
please a young man well. 



202 LETTERS OF 

I long to hear from Sir Francis, I pray Sir send 
the letter you receive from him to me as soon as 
you can, that I may work the heads to my purpose. 
I hope I shall get this place without all your Lon- 
don helps, of which I am very proud, not but that 
I joy in your favours, but that you may see, that 
if all fail, yet I am able to stand on mine own legs. 
Noble Sir, I thank you for your infinite favours, I 
fear only that I have omitted some fitting circum- 
stance, yet you will pardon my haste, which is 
very great, though never so, but that I have both 
time and work to be your extreme servant, 

George Herbert. 



IX. 

Sir, 

I HAVE received the things you sent me, safe ; 
and now the only thing I long for, is to hear 
of my dear sick sister : first, how her health fares, 
next, whether my peace be yet made with her 
concerning my unkind departure. Can I be so 
happy, as to hear of both these that they succeed 
well ? Is it not too much for me ? Good Sir, make 
it plain to her, that I loved her even in my depar- 
ture, in looking to her son, and my charge. I 
suppose she is not disposed to spend her eye-sight 
on a piece of paper, or else I had wrote to her ; 
when I shall understand that a letter will be sea- 
sonable, my pen is ready. Concerning the orator's 
place all goes well yet, the next Friday it is tried, 



GEORGE HERBERT. 203 

and accordingly you shall hear. I have forty bu- 
sinesses in my hands : your courtesy will pardon 
the haste of your humblest servant, 

George Herbert. 
Trinity College, January 19, 1619. 



X. 

Sir, 

I UNDERSTAND by Sir Francis Nethersole's 
letter, that he fears I have not fully resolved 
of the matter, since this place being civil may divert 
me too much from divinity, at which, not without 
cause, he thinks I aim : but, I have wrote him back, 
that this dignity hath no such earthiness in it, but it 
may very well be joined with heaven : or if it had 
to others, yet to me it should not, for aught 1 yet 
knew ; and therefore I desire him to send me a 
direct answer in his next letter. I pray Sir there- 
fore, cause this enclosed to be carried to his brother's 
house of his own name (as I think) at the sign of 
the Pedlar and the Pack on London Bridge, for 
there he assigns me. I cannot yet find leisure to 
write to my Lord, or Sir Benjamin Ruddyard ; but 
I hope I shall shortly, though for the reckoning of 
your favours, I shall never find time and paper 
enough, yet am I your readiest servant, 

George Herbert. 

Trinity College, October 6, 1619. 
I remember my most humble duty to my mother, 



204 LETTERS OF 

who cannot think me lazy, since I rode 200 miles 
to see a sister, in a way I knew not, in the midst 
of much business, and all in a fortnight, not long 
since. 



XI. TO THE TRULY NOBLE SIR J. D. 

Sir, 

I UNDER ST AND by a letter from my brother 
Henry, that he hath bought a parcel of books 
for me, and that they are coming over. Now though 
they have hitherto travelled upon your charge, yet 
if my sister were acquainted that they are ready, 
I dare say she would make good her promise of 
taking five or six pounds upon her, which she hath 
hitherto deferred to do, not of herself, but upon the 
want of those books which were not to be got in 
England ; for that which surmounts, though your 
noble disposition is infinitely free, yet I had rather 
fly to my old ward, that if any course could be 
taken of doubling my annuity now, upon condition 
that I should surcease from all title to it, after I 
entered into a benefice, I should be most glad to 
entertain it, and both pay for the surplusage of these 
books, and for ever after cease my clamorous and 
greedy bookish requests. It is high time now that 
I should be no more a burden to you, since I can 
never answer what I have already received; for 
your favours are so ancient, that they prevent my 
memory, and yet still grow upon your humblest 
servant, George Herbert. 



GEORGE HERBERT. 205 

I remember my most humble duty to my mother. 
I have wrote to my dear sick sister this week al- 
ready, and therefore now I hope may be excused. 

I pray, Sir, pardon my boldness of inclosing my 
brother's letter in yours, for it was because I know 
your lodging, but not his. 



XII. TO THE RIGHT HON. LADY ANNE, 

COUNTESS OF PEMBROKE AND MONTGOMERY, 
AT COURT. 

Madam, 

WHAT a trouble hath your goodness brought 
on you, by admitting our poor services ! 
now they creep in a vessel of Metheglin, and still 
they will be presenting or wishing to see, if at 
length they may find out something not unworthy 
of those hands at which they aim. In the mean 
time a priest's blessing, though it be none of the 
court style, yet, doubtless, Madam, can do you no 
hurt : w r herefore the Lord make good the blessing 
of your mother upon you, and cause all her wishes, 
diligence, prayers and tears, to bud, blow, and bear 
fruit in your soul, to his glory, your own good, and 
the great joy of, madam, your most faithful ser- 
vant in Christ Jesu, 

George Herbert. 
Dec. 10. 1631. Bemerton. 

Madam, your poor colony of servants present 
their humble duties. 



«^T\* *aT« «/y^» «^7\* «/*vU vtTU */ta* «/0\» v^3P« »/t5\» Jv^» */vV* *^CP^ 

!cl ^. ^- ^ ^ ^: :&. y . st, ^ 



LETTERS OF GEORGE HERBERT 

FROM THE PUBLIC ORATOR'S BOOK, CAMBRIDGE. 

I. AD R. NAUNTON, Secret. 

GRATIJE DE FLUVIO. 
VlR HoNORATISSIME, 

QUANTA Hilaritate aspicit Alma Mater filios suos 
jam emancipates, conservantes sibi Illos Fontes, a 
quibus ipsi olim hauserunt? Quis enim sicca ubera et 
mammas arentes tarn nobilis parentis, aequo ammo ferre 
posset ? neque sane dubitamus ulli, si prae defectu aquae 
eommeatusque inopia desererentur collegia, pulcherri- 
maeque Musarum domus tanquam viduae effcetae, aut 
ligna exucca et marcida, alumnis suis orbarentur, quin 
communes Reipublicae Lachrymae alterum nobis Fluvium 
effunderent. Quare plurimum debemus constantiae fa- 
voris tui qui restinxisti sitim exarescentium Musarum et 
Xerxes istos, alterosque maris quasi flagellatores expug- 
natos, fusosque nobis dedisti. Quid enim invident 
aquas, quas non nobis habemus sed irrigati ipsi univer- 
sum regnum aspergimus. Sed aliorum injuriae tuarum 
Virtutum pabula sunt, qui lemas istas et festucas, 
Reipublicae oculo haerentes tam diligenter amoves; 
certe adeo festinasti ad gratitudines tuas cum emolu- 
ment nostro conjunctas, ut jam compensemur abunde, 
neque amplius quaerendum sit Tibi, Almae Nutrici quid 
reponas. 



GEORGE HERBERT. 207 

II. AD FUL. GREVIL. 

GRATIS DE FLUVIO. 
VlR HONORATISSIME, 

SCITE et apposite fecisti Fluvium nostrum conser- 
vans altero eloquentiae Fluvio, paludumque istos 
siccatores, (solem officio suo privantes) vi verborum Tu- 
orum obruens. Neque sane quisquam incedit Te in- 
structor ad omnem causam, paratiorve sive a doctrina, 
sive ab usu ; utrinque mirus es et exercitatissimus : quare 
nos tertium praedictis adjungimus Gratiarum Fluvium, 
de humanitate tua singulari, studioque in nos jam olim 
perspectissimo, quippe qui eximie semper fovisti lite- 
ratos, eosque cum tineis et blattis rixantes, exuens 
pulvere in theatrum et lucem produxisti. Tantum ro- 
gamus, ut pergas, et inter novos honorum cumulos, quod 
expectamus indies futurum, Almse Matris amorem tecum 
simul evehas. Interim, si qui alii exurgant promissores 
magnifici et hiantes, qui sub specie publici commodi, 
Academiae incommodum videntur allaturi ; os importu- 
norum hominum Authoritate tua plurima et Eloquentia 
non minori nobis obstrue. 

III. AD. R. NAUNTON. 

GRATIS DE FLUVIO ET DE TEGENDIS TECTIS 
STRAMINEIS. 

VlR HONORATISSIME, 

EXIMIA tua in nos merita frequentiorem calamum 
postulant, si tantum honori Tuo superesset otii ad 
egendum, quantum a nobis ad scribendum, cum hu- 



208 LETTERS OF 

manitatis Tuae, turn grathudinis nostrae ratio postulat. 
Sed Veremur, ne literal nostrae animo Tuo tot negotiis 
meritissime distincto, tempore non suo obrepant : tibique 
non tam avide veterum beneficiorum memoriam reco- 
lenti, quam cogitanti nova improbe molestiam creent. 
Quare conjunximus nunc officia nostra, tuosque favores 
temporibus et diligentia divisos in gratiis nostris copula- 
vimus : nam utramque illam curam insignem, tam de 
conservando Fluvio nostrc, quam de muniendis contra 
grassantes flammas aedificiis Honori Tuo acceptam feri- 
mus : plurimumque suspicimus cumulum Amoris Tui, 
qui utrumque curasti, ut neque sitirent Musae, neque 
flagrarent : quod si tam integrum tibi esset gratificari 
nobis in terra et aere, quam in aqua et igne fecisti, non 
dubitamus quin benignitas tua omnia elementa per- 
curreret. Tu vero macte honoribus, gloria, id enim 
nostra interest, ut hoc precemur, aut enim misere falli- 
mur aut tantum de nullo unquam Filio Alma Mater, 
quantum de Te sibi polliceatur. 



IV. GRATULATIO DE MARCHIONATU AD 
BUCKING. C. a. d. 1619. 

Illustrissime Domine, 

EC QUID inter tot gloria? titulos caput undique mu- 
nientes meministi magistrum Te esse Artium ? an 
inter lauros principis hedera? nostras ambitiosas locus est? 
hunc quidem gradum pignus habes amoris nostri, haec 
est ansa qua prehendimus Te, et tanquam aquilam inter 
novas honorum nubes e conspectu nostro fugientem re- 
vocamus. Tu vicissim abunde compensas nos, gratissi- 
moque Almam Matrem prosequeris animo : proin ut 
Fluvii quas aquas a Fonte accipiunt non retinent ipsi, 



GEORGE HERBERT. k 2(W 

sed in mare dimittunt ; Sic Tt. etiam dignitates ab Optimo 
Rege desumptas in universam Rempublicam diffundis : 
per Te illucet nobis Jacobus noster. Tu aperis ilium 
populo et cum ipse sis in summa arbore, altera manu 
prehendis Regem, alteram nobis ad radices haerentibus 
porrigis : Quare, meritissime Marchio, Tuam gloriam 
censemus nostram et in honoribus Tuis nostro bono 
gratulamur; quanquam quern alium fructum potuimus 
expectare ab Eo in quern favor Regius, nostra vota 
virtutes tantae confluxerunt : inter quae etiam certamen 
oritur et pia contentio, utrum gratia Principis virtutes 
tuas, aut nostra vota gratiam Principis, aut Tuae virtutes 
et vota nostra et Principis gratiam superarent. Nimirum 
ut lineae quamvis diversa via, omnes tamen ad centrum 
properant. Sic disparatae felicitates hinc a populo 
illinc a Principe in Te conveniunt, et confabulantur. 
Quare quomodo alii molem hanc laetitiae suae exprimant, 
ipsi viderint: nos certe precamur, ut neque virtutibus 
tuis desint honores neque utrisque vita, usquedum, post- 
quam omnes honorum gradus hie percurreris, aeternum 
illud praemium consequare, cui neque addi quicquam 
potest, neque detrahi. 



V. AD F. BACON, Cancell. 

GRATIjE DE INSTAURATIONIS LIBRO ACADEMIJ£ 

donato. 4 nov. 1620. 

Illustrissime Domine, 

PROLEM tuam suavissimam, nuper in lucem publi- 
can), nostramque praesertim, editam non gremio 
solum (quod innuis) sed et ambabus ulnis, osculisque, 
ei aetati debitis excipientes, protinus tanquam Nobilem 
P 



210 LETTERS OF 

Filium (more nostro) magistrum artium renunciavimus. 
Optime enim hoc convenit Partui tuo, qui novas Scien- 
tiarum regiones, terrasque veteribus incognitas primus 
demonstrat; ex quo illustrius assecutus es nomen, quam 
repertores novi orbis compararunt. Illi terrain invene- 
runt, crassissimum elementum ; Tu subtilitates artium 
infinitas. Illi barbara omnia, Tu non nisi cultissima, 
elegantiasque ipsas exhibes. Illi magnetica acu freti 
sunt. Tu penetrantiori intellectus acumine, cujus nisi 
incredibilis fuisset vis, nunquam in tantis negotiis, quibus 
meritissime districtus es, ea quae fugerunt tot pbilosophos 
umbra et otio diffiuentes, eruisses. Quare multiplex est 
igetitia nostra ; primo gratulamur optimo Regi nostro, 
qui prospicit, ut cum ipse eruditionis Princeps sit, illi 
etiara honores qui finitimi sunt, et quasi accolse Majes- 
tatis, literaturae suae, etvicinitati respondeant: dein Hon. 
Tuo gratulamur, qui filio auctus es tali ingenio praedito : 
turn Academiae nostrae, quae per Tuum Partum, ex 
Matre nunc Avia facta est; denique huic aetati quae 
talem virum protulit, cum quinque millibus annorum de 
paima certantem. Id unum dolemus, Bibliothecam 
nostram rudiorem esse impexioremque, quam ut tan turn 
Hospitem excipiat : utcunque cum olim ab *Archiepis- 
copo Eboracensi Summo Angliae Cancellario extructa 
fuerit : illam nunc denuo ex aedibus Eboracensibus ab 
altero Cancellario Instaurari, inter Arcana providentiae 
plane reponimus. Faxit Deus ut quos profectus feceris 
in Sphaera Naturae, facias etiam in Gratiae ; utque 
mature absolvas quae complexus es animo, ad ejus glo- 
riam, Reipublicae emolumentum, aeternitatem nominis 
Tui subsidiumque. 

Magnificentiae Tuae devotissimorum 

Procancellarii 

Reliq. 

* Rotheram. 



GEORGE HERBERT. 211 

VI. AD T. COVENTRY, Attorn. 

cognitor. gratulatio, 29 jan. 1620. 

Clarissime Vir, 

PERMITTE ut nos etiam in praedam partemque te- 
cum veniamus : neque enim sic effugies cum ho- 
noribus, quin laetitia nostra te assequetur : certe non diu 
est ex quo gratulati sumus tibi ; eccum nunc altera oc- 
casio, adeo festinat virtus tua : quod si tertia detur et 
quarta, paratos nos habebis ad gratulationem, ut sic una 
opera utriusque Reipublicae calculum et civilis et litera- 
riae adipiscaris. Tu vero promptitudinem amoris nostri 
non passim expositam boni consulas, curesque ut tuus in 
nos amor antehac satis perspectus, nunc cum honore 
geminetur. Quod si forense quippiam nos spectans, 
dum incumbis muneri, occurrat, nos chartis et aetern itate 
occupatos, temporariis hisce negotiolis libera. Haud 
frustra impendes operam nobis, omnia favorum tuorum 
momenta apicesque perpensuris et compensaturis. 

VII. AD R. NAUNT. Burgen. Elect. 
13 Jan. 1620. 

HONORATISSIME DOMINE, 

TAM eximie de nobis meritus es, ut res nostras 
omnes cum honore Tuo conjunctas esse velimus. 
Quare frequentissimo Senatu, plenissimus suffragiis ele- 
gimus Te tribunum Parliamentarium nos nostraque 
omnia privilegia, fundos, aedificia, universam Musarum 
supellectilem, etiam Fluvium non minus de praeterito 



212 LETTERS OF 

gratum, quam de futuro supplicem, integerrimae tuae 
fidei commendantes. Magna est haec neque quotidianae 
virtulis provincia gerere personam Academiae, omni- 
umque Artium molem et pond us sustinere, sed perspec- 
tissimus tuas in nos amor praestantissimaeque animi dotes 
efTecerunt, ut Alma Mater libentisskne caput reclinet in 
tuo sinu, oculusque Reipub. postquam circumspiciens 
reperisset Te, quasi in tuis palpebris acquiescat. Quare 
nos omnes ad prudentiae eloquentiaeque tuae praesidium 
festinantes excipe : Antiquitas praeripuit Tibi gloriam 
extruendae Academiae, reliquit conservandae. Deus faveat 
Tibi et concedat ut terrestres tui honores cum ccelestibus 
certent et superentur. 

VIII. GRATULATIO AD MOUNTAG. Thesaurar. 

18 dec 1620. 

Illustrissime Domine, 

PENDULAM hanc dignitatem diu expectantem mag- 
nas aliquas virtutes tandem meritis tuis votisque 
nostris conspirantibus obtinuisti. Quis enim rectius 
Thesauris Regiis praefici possit, quam qui justitiam prius 
tanto cum honore atque acclamatione administrans, dis- 
tribuendi modum omnem rationemque callet? Et licet, 
quo proprior sis Regi, eo videaris nobis remotior, conri- 
dimus tamen ut arbores quanto altius crescunt, tanto 
etiam altius agunt radices : sic merita tua ita ascensura, 
ut eorum vis et virtus ad nos descendat. Quare summe 
gratulamur tibi de novo hoc cumulo honorum, qui tamen 
votis nostris nondum respondent. Ea est enim perti- 
nacia desideriorum nostrorum, atque immortalitas, ut 
semper post novas dignitates, alias tibi quadrant et mo- 
liantur. Nimirum id assecuta sunt merita Tua maxima, 



GEORGE HERBERT. 213 

ut Almam Matrem spe nova gravidam semper atque 
praegnante eflfecerint. Tantum quocunque Domine as- 
cendas, sume tecum amorem ilium quo soles beare 

Amplitudini tuae devotissimos 
Procancellarium. 
Rel. 

IX. GRATULATIO AD HEATH, Sollicitor. 

Procurator. 29 jan. 1620. 

Vir Dignissime, 

SIC a natura comparatum est, ignis et virtus semper 
ascendunt, utriusque enim splendor et claritas hu- 
milia loca deprecantur. Quare optime fecit Rex Sere- 
nissimus, qui virtutes tuas magnis negotiis et pares pro- 
vexit, noluitque ut minori Sphaera quam pro latitudine 
meritorum tuorum circumscribereris. Nos vero de hoc 
tuo progressu non minus Reipublicae gratulamur quam 
tibi, rogamusque ut quando beneficia tua pervagantur 
Angliam, nos etiam invisant: ita excipiemus ilia, ut 
benignius hospitium, et erga te propensius, haud usquam 
forsitan reperias. 



X. [JACOBO REGI] GRATIS DE SCRIPTIS 
SUIS ACADEMIC DONATIS. 

18 mati, 1620. 

Serenissime Domine Noster, 
Jacobe Invictissime. 

ECQUID inter tantas mundi trepidationes nobis et 
Musis vacas ? O prudentiam incomparabilem, 
quae eodem vultu et moderatur mundum et nos respicit. 



214 LETTERS OF 



Circumspice, si placet, terrarum reges, mutus est mmidus 
uni versus, vestra solum Jextra (quamvis a scriptione 
terrestribusque istis sublimitate solii asserta) vita et 
actione orbem vegetat. Angustior erat Scotia, quam ut 
pennas nido plene explicare posses : quid Tu inde ? 
Britannicas insulas omnes occupasti : hoc etiam impe- 
rium tenuius est quam pro amplitudine virtutum ves- 
trarum ; nunc itaque Liber hie vester dilatat pomoeria, 
summovet Oceanum ambientem, adeo ut qui non sub- 
jiciuntur ditioni, eruditioni vestrae obtemperent : per 
hunc imperasorbi universo, victoriaeque gloriam, absque 
crudelitate effusi sanguinis delibas. Haec vestra spolia, 
actosque ex orbe triumphos communicas cum Alma 
Matre, utrumque splendorem cum beneficio nostro con- 
jungis: sane, gestabaris antea in cordibus nostris; sed 
Tu vis etiam manibus teri, semotaque Majestate, charts 
conspiciendum Te praebes, quo familiarius inter nos 
verseris. O, mirificam Clementiam ! ^Edificarunt olim 
nobis Serenissimi Reges collegia, eaque fundarunt am- 
plissimis praediis, immunitatibus ; etiam libros dederunt, 
sed non suos ; aut si suos, quia dederunt, non a se com- 
positos, scriptos, editosque : quum tamen Tu invaseris 
eorum gloriam conservando nobis quae illi dederunt, 
etiam augendo; interim vestra hac scribendi laude 
intacta manente atque illibata. Cujus favoris magnitudo 
ita involvit nos, ut etiam rependendi vias omnes prae- 
cludat. Quae enim alia spes reliqua erat, quam ut pro 
infmitis vestris in nos beneficiis Maj estate m vestram 
aeternitati in scrip tis nostris certissime traderemus ? 
Nunc vero Ipse, scribendo irrupisti in compensationes 
nostras, et abstulisti : adeon' es praedo omnis gloriae, 
ut ne gratitudinis laudem nobis reliqueris? Quid agi- 
mus? hoc saltern solutio est; Nos nunc conspersi atra- 
mento regio, nihil non sublime et excelsum cogitabimus, 



us 
ne 



GEORGE HERBERT. 215 

perrumpemus controversias omnes, superabimus quos* 
cunque. Jam dari nobis vellemus Jesuitam aliquem, 
lit ex affrictu Libri vestri hominem illico contundamus. 
Quare amplectimur, fovemus, exosculamur, hunc fa-tuni 
vestrum, hunc alterum Carolum, hunc fasciculum Pru- 
dentiae, positum extra mortalitatis aleam, et quo magis 
Tuura agnoscas, in ipso partu, Librorum regem creatum. 
Diruuntur aedificia, corrumpuntur statuae, haec imago 
atque character, tempore melior, injurias seculi scrip- 
taque hac iliac pereuntia securus praeterit. Si enim in 
regno vestro Hibernico lignum nascitur permanens 
contra omnia venena validum : quanto magis virtutes 
istae in Dominum agri transferendae sunt, ut sic scripta 
vestra omni dente turn edacis temporis, turn venenatorum 
haereticorum, insita vi sua liberentur. Quod superest, 
precamur, S. S. Trinitatem, ut vestrae coronae civili et 
literariae, tertiam coelestem sero adjungat. 

Humillimi servi, subditique vestri 
Datae freq. Senatu Procancellarius 

xm° Cal. Jun. A.D. Reliquusque Senatus 

cio.io.cxx. Cantabrigiensis. 

Peregrinis Academicis nostram invisentibus. 
Quid Vaticanam Bodleiumque objicis, Hospes? 
Unicus est nobis Bibliotheca Liber. 



XL GRATIS DE FLUVIO CONTRA REDEMP- 
TORES. 1620, jun. 14. 

Serenissime Domine Noster, 
Jacobe Potentissime! 

INF1NITA vestra in nos Beneficia non solum verba 
omnia, sed etiam cogitationes nostras exhauriunt. 
Quis enim impetus animi celeritatem tantae munincen- 



216 LETTERS OF 

tiae assequi potest? quippe qui universum tempus nos- 
trum (forsitan quo alacrius illud impend eremus Doc- 
trinae) benefices etiam obligasti. Nuper enim dedisti 
nobis Librum, plenissimum Musarum, quae cum ohm 
gauderent Fluviis,nunc etiam aquas, in quibus habitant, 
impertis ! Quanta rotunditas Clementiae vestrae, quae ab 
omni parte nobis succurrit! Quod si Artaxerxes olim 
paululum aquae aLinaetasubjecto suo laetissime sumeret, 
quanto magis par est nos, humillimos subjectos, integro 
Fluvio a Rege nostro donatos, triumphare? Tantum 
Majestatem vestram subjectissime oramus, ut si officia 
nostra minus respondeant magnitudini beneficiorum, 
imbecillitatiid nostrae, quae fastigium regiarum notionum 
yequare nunquam potest, non voluntati tribuendum ex- 
lstimes. 



XII. AD F. BACON, Cancell. 

gratije de fluvio. 

Illustrissime Domine, 

SICCAM animam sapientissimam esse dixit obscurus 
ille philosophus; sane exorti sunt nuperi quidam 
homines, qui libenter sapientiores nos redderent : sed si 
ablatus fuisset Fluvius noster, per quem vicini agri 
opulentia fruimur, veremur ne non tam sapientes nos, 
quam obscuros philosophos reddidissent. Quis enim 
tunc inviseret Almam Matrem destitutam omni com- 
meatu ? opportune his tenebris Favor Tuus occurrit, 
illustrans nos omnes, lumenque accendens de suo 
lumine. 

Ut nihilo minus Tibi luceat, cum nobis accenderit. 
Neque enim passus es ilium Fiuvium, qui tantae poeticae, 
tantse eruditionis nobis conscius est, palustri opere et 



GEORGE HERBERT. 217 

uliginoso intercipi : cum non est tanti totus ille mari- 
timus tractus (Oceani praeda et deliciae) ut irrigui Mu- 
sarum horti, floribus suis sternentes Rempublicam, prae 
ariditate flaccescerent. Sed siccitas anni hujus derisit 
incceptum et plus effecit quam mille Iledemptores 
exequi possent. Quanquam non mirari non possu- 
mus, unde fit ut nullus fere elabatur dies, qui non 
hostes aliquos nobis aperiat; quidam stomachantur 
praedia, alii, immunitates carpunt, nonnulli Eluvium 
invident, multi Academias integras subversas volunt, 
neque illi e faece vulgi tantum qui eruditionem sim- 
plicitati Christiana? putant adversam, sed homines nobi- 
liores ignorantiae, qui literas imminuere spiritus, genero- 
sosque animos frangere et retundere clamitant. Tu vero 
Patrone noster, qui elegantias doctrinae nitoremque 
spirans, purpuram et eruditionem miscuisti ; dilue, fuga 
hos omnes, praesertim sericatam hanc stultitiam contere, 
Academiaeque jura, dignitatem, Fluvium placidissimo 
favorum tuorum afflatu nobis tuere : quod quidem non 
minus expectamus a Te, quern singularis doctrina exemit 
a populo, et quasi mixtam personam reddidit quam si 
Episcopi more pristino Cancellis praeficerentur. 

XIII. AD ARCHIEP. CANTUAR. 

de bibliopolis lond. 29 jan. 1620. 

Sanctissime Pater, 

CUM caeterae ecclesiae tam perspicaci diligentia in- 
cubes, concede ut nos etiam benignitate alarum 
tuarum et virtute fruamur ; praesertim hoc tempore in 
quo paucorum avaritia liberalibus artibus dominatura 
est, nisi humanitas tua,* superiori aestate sponte suavi- 

* Ferina missa. 



218 LETTERS OF 

terque patefacta, nunc etiam laborantibus musis suc- 
currat. Ferunt enim Londinenses Bibliopolas suura 
potius emolumentum quam publicum spectantes, (quae 
res et naturae legibus et hominum summe contraria est) 
monopoliis quibusdam inhiare, ex quo timemus libro- 
rum precia auctum iri, et privilegia nostra imminutum. 
Nos igitur hoc metu affecti, uti sanguis solet in re dubia 
ad cor festinare, itaad Teconfugiraus primariam partem 
ecclesiastici corporis, orantes ut quicquid consilii avaritia 
ceperit ad versus aut immunitates nostras aut commune 
literarum et literatorum commodum, id omne dexterrima 
tua in obeundis rebus prudentia dissipetur. Deus Opti. 
Max. tua beneficia, quae nos solvendo non sumus, in 
suas tabulas accepti transferat. 



XIV. AD FR. BACON, Cancell. 

de bibliop. lond. 29 jan. 1620. 

Illustrissime Domine, 

TU quidem semper Patronus noster es, etiam tacen- 
tibus nobis, quanto magis cum rogamus, idque 
pro Libris de quibus nusquam rectius quam apud Te 
agitur. Accepimus enim Londinenses Librarios omnia 
transmarina scripta ad monopolium revocare moliri, 
neque ratione habita chartae nostrae a Serenissimo Prin- 
cipe Henrico 8° indultse, neque Studiosorum Sacculi, 
qui etiam nunc maeret et ingemiscit. Ecquid permittis 
Domine? Curasti tu quidem Instauratione tua, quo 
minus exteris Libris indigeremus, sed tamen comparatio 
et in honorem tuum cedet, nostrumque emolumentum. 
Quare unice obsecramus, ut qui tot subsidia attuleris ad 
progressum doctrinae, hac etiam in parte nobis opituleris. 



GEORGE HERBERT. 219 

Aspicis multitudinem Librorum indies gliscentem, prat- 
sertim in Theologia, cujus Libri si alii aliis (tanquam 
montes olim) imponerentur, veri simile est, eos illuc quo 
cognitio ipsa pertingit ascensuros. Quod si et numerus 
Scriptorum intumescat, et pretium, quae abyssus eru 
menae tantos sumptus aequabit ! Jam vero miserum est, 
pecuniam retardare lllam, cui natura spiritum dederit, 
feracem gloriae, et coeleste ingenium quasi ad metalla 
damnari. Qui augent precia Librorum, prosunt ven- 
dentibus libros non ementibus, hoc est cessatoribus non 
studiosis. Haec tu omnium optime vides, quare causam 
nostram nosque ipsos Tibi, Teque Deo Opti. Maxi. 
intimis precibus eommendamus. 



XV. GRATULATIO AD F. LEIGH. 

CAPITALEM JUSTITIARIUM ANGL. (CAMDEN), 
6 FEB. 1620. 



HONORATISSIME DOMINE, 

FAMA promotionis tuae gratissime appulit ad nos 
omnes baud ita certe studiis chartisque obvolutos, 
quin aures nostra? tibi pateant. I mo prorsus censemus 
permultum interesse alacritatis publicae, ut bonorum prae- 
mia citissime promulgentur, quo suavius virtutibus, tuo 
exemplo compensatis, unum omnes incumbamus. Quare 
tam vere quam libenter gratulamur tibi, nee minus etiam 
Reipublicae, quam hunc pleno gradu ingrediens bene- 
ficiis tuis percurres. Nos etiam haud minimam favoris 
tui partem speramus, orantes ut immunitates nostras a 
serenissimis Regibus concessae ab Augustissimo Jacobo 
auctae tu& opera conserventur ; eadem manus et tuum 
tibi largitus esthonorem, etprivilegia nostra confirmavit ; 
in qua dextra et fide conjuncti, in caeteris haud divella- 



220 LETTERS OF 

mur. Quod si oppidani nostri (more suo) Musarum 
jura et diplomata arrodarit ; tuus amor et authoritas 
istos sorices nobis abigat. Demosthenes Atheniensis 
doluit se victum opifieum antelucana indu stria, nostrae 
etiam Athenae artesque obscuris opifieum artibus superari 
dolebunt. Sed tua humanitas haec nobis expediet. Deus 
fortunet tibi hunc honorem, et faxit, ut tibi gloriae sit, 
omnibus saluti. 



XVI. GRATULATIO AD CRANFIELD, 

Thesaurar. 8 oct. 1621. 

Illustrisstme Domine, 

CONCEDE ut Honoribus nuperis, tanquam partubus 
Virtutum Tuarum, Alma Mater accurrens gratule- 
tur : solent enim Studiosorum suffragia enixus gloriae 
sollicitudine in futurum plenos haud parum levare ; prae- 
sertim quum ipsi non solum rectum de bene-merentibus 
judicium hausisse ab antiquis, sed et ad posteros trans- 
missuri videantur. Quare post principis manum hono- 
ribus refertam, non est quod nostram quoque, cum amoris 
symbolo festinantem, recuseSe Sic apud veterum aras, 
post ingentes Hecatombas, exiguam thuris micam adoleri 
legimus. Tu Domine vicisti ? tuere nos ita ut fortunae 
nostrae, intra ambitum amplexusque felicitatis Tuae re- 
ceptee, communi calore foveantur. Et cum ob perspi- 
cacitatem singularem jam olim Regi notam atque signa- 
tam dignissime praeficiaris Fisco, etiam Academiam in 
Thesauris habe : justissime potes sub hoc Principe, in 
quo doctrinae fructus atque usus mirifice relucet : certe, 
si quantum eruditio Regis profuerit Reipublicse, tantum 
favoris nobis impertias, abunde succurres 

Magnificentiae tuae addictissimis, 
Procancellario. 
Itel. 



GEORGE HERBERT. '2i>\ 



XVII. AD LANC. ANDREWES EPISC. 

(from the british museum, ms. sloan. no. 118.) 

Sanctissime Pater, 

STATIM a solatio aspectus tui, ego auctior jam gau- 
dio atque distentior, Cantabrigiam redii. Quid enim 
manerem ? Habui viaticum favoris tui, quod longiori 
multo itineri sufficeret. Nunc obrutus Academicis nego- 
tiis, aegre hoc tempus illis succido: non quin pectus 
meum plenum tui sit, atque effusissimum in omnia 
officia, quae praestet, mea parvitas ; sed ut facilius ignos- 
cas occupato calamo, qui etiam ferians nihil tua perfec- 
tione dignum procudere possit. Utcunque tua lenitas 
non ita interpretabitur mea haec scribendi intervalla, ac 
si juvenili potius impetu correptus, quam adductus ma- 
turo consilio, primas dedissem literas, ideoque praefer- 
vida ilia desideria silentio suo sepulta nunc languescere, 
ut halitus tenuiores solent, qui primo caloris suasu ex- 
citati atque expergefacti, ubi sursum processerint paulo, 
frigefacti demum relabuntur. Hoc quidem illis accidere 
amat, qui celeritatem affectuum raptim sequentes, ad 
omnem eorum auram vacillant. Ego, non nisi meditato, 
obrepsi ad favorem tuum ; perfectionibus tuis, meis desi- 
deriis probe cognitis, excussis, perpensisque. Cum enim 
vim cogitationum in vitam meam omnem convertissem, 
et ex altera parte acuissem me aspectu virtutum tuarum ; 
hue, illuc commeando, eo deveni animo, ut nunquam 
cessandum mihi ducerem, nunquam fatiscendum, donee 
lacteam aliquam viam ad candorem mentis tuae ducen- 
tem aut reperissem aut fecissem. Neque quod ignotior 
eram, retundebatur unquam impetus: quippe, qui sic 



222 LETTERS OF 

colligebam; si tarn abjectus sim, ut iaboribus meis plu- 
rimis atque assidua observantia, ramenta quaepiam ex 
tanta Humanitatis massa, quae apud te visitur, abscind ere 
non possim, absque molesta aiiorum ac frigida comraen- 
datione, si hue reciderit omnis studiorum spes fructus- 

que : 

Cur ego laborem notus esse tarn prave ? 
Cum stare gratis cum silentio possim. 

Quod tamen haec omnia succedant ex voto, quod reclusae 
sint fores, receptusque sim in aliquem apud H. T. locum, 
magis id adeo factum esse mansuetudine tua incompa- 
rabili, quam meis meritis ullis, semper lubentissimeque 
agnoscam : imo precabor enixe, me turn privari tam 
communi hac luce, quam tua, cum id agnoscere unquam 
desinam. Quanquam, cum gravibus duobus muneribus 
fungar apud meos, Rhetoris in hunc annum, et in plures 
Oratoris, permitte, pater, hoc impetrem, ut cedam ali- 
quantisper expectationi hominum, rariusque paulo fodiam 
in Vintoniensi agro, dum Rhetorici satagam : quamvis 
enim sexcenta hujusmodi praediola tua gratia permutare 
nolim ; majus tamen piaculum reor, deesse publico 
muneri, quam privato, latiusque manare injustitiae pec- 
catum, quam negligentiae. Illic constringor debito : hie 
etiam teneor, sed laxioribus vinculis, quaeque amor saepe 
remittit : illud necessarium magis factu, hoc vero longe 
jucundius, nobiliusque : ut quod Philosophus de tactu 
et visu, id apposite admodum hue transferatur. Appetit 
tempus, cum excusso altero jugo, dimidiaque operis 
parte levatus, ad mea in H. T. officia erectior solutiorque 
redibo, ex ipsa intermissione animos ducens. Interim, 
sic existimes, nihil mortalium firmiori flagrare in te 
desiderio, quam meum pectus ; neque ulla negotia, 
(quippe quae caput petant, non cor) tui in me dominii 
jus imminuere posse, nedum rescindere. Una cum pro- 



GEORGE HERBERT. 2'2'.\ 

motionibus Academicis maternisque, assumpsi mecum 
propensionem in Patrem. "Crescent ills, crescetis 
amores." Cui sentential si fidem adhibeas, assensumque 
tuum veritati omni familiarem largiaris, {aw ry tvXoyia 
<rov TcpoatTniiiTQovukvy) beabis 

Filium tuum obsequentissimum 
Georgium Herbert. 

Ignosce (Heros illustrissime) quod pronomina mea 
adeo audacter incedant in hac epistola : potui refercire 
lineas Honoribus, Magnif. Celsitud. sed non patitur, ut 
mihi videtur, Romana elegantia, periodique vetus rotun- 
ditas. Quare malui servire auribus tuis, creberrima 
Antiquitatis lectione tersis atque expolitis, quam luxuria- 
seculi, ambitionisque struma?, non adeo sanatae ab Opti- 
mo rege nostro quin turgescat indies, atque efferat se, 
indulgere. 

To the right honorable and reverend 
Father in God, my L. Bishop of 
Winchester, one of the Kings most 
honorable privy Counsaile. 




ORATIO 

QUA AUSPICATISSIMUM SERENISSIMI 

PRINCIPIS CAROLI 



REDITUM EX HISPANIIS CELEBRAVIT GEORGIUS 

HERBERT ACADEMIC CANTABRIGIENSIS 

ORATOR.* 



Veneranda Capita, Viri Gravissimt, 

PUBES LeCTISSIMA. 






POLYCRATES cum annulum sibi dilectum in mare 
dimisisset, eundemque retulisset captus piscis, foeli- 
cissimus mortalium habitus est. Quanto foeliciores nos 
omnes, Corona Musica, qui optimum Principem spe 
nuptiarum mari nuper tradentes, et ipsum accepimus 
salvum et annulum, annulum Conjugalem, nunc denuo 
nostrum, atque ubivis terrarum pro judicio prudentissimi 
Regis, et in rebus humanis divinisque exercitatissimi, 
de integro disponendum. Rediit, rediit Carolus, et 
cum eo vita nostra atque calor, longo animi deliquio 
fugitivus ac desertor. Quid jactas mihi aromata Orien- 
tis ? Quid Theriacas peregrinas ? asserunt Medici unam- 
quamque regionem suam sibi sufficere, neque externis 
indigere auxiliis atque antidotis : certe nostrate Principe 
nusquam praesentius Balsamum, nusquam benignius, 
solvens obstupefactos artus, atque exhilarans, tumentibus 
jam venis, arteriis micantibus spiritibusque tabellariis 
laetum hunc nuncium ubique deferentibus, ut nullus sit 
angulus corporis, nulla venula, ubi non adsit Carolus. 

* Ex officina Cantrelli Legge, Alma Matris Caiitabrigias 
typographi, 1623, sin. 4to. 



O RATIO. 225 

Quam tiicik seritiuntur boni Principes! It oatura 
omnia suos habet anteambuloues, UDde pluvia ftitura, 

an sudum, facile conjicitur ex ccelo, ex garritu avium, ex 
lapidum exhalatione : Sic bonoruni Principum facilis 
Astrologia : quorum adventum ipsi lapides, ipsa duris- 
sima ingenia, nieuin preesertim, ceiare nun possunt: 
quanto minus tacebunt luscinhe nostrae disertae, minime- 
(jue omnium coelestiores animi, quorum pietatis interest 
non silere. 

Quae enim uspiam gens, quod unquam seculum meli- 
orem habuit Principem ? percurrite Annales regnorum, 
excutite scrinia politiarum omnium; vos, vos, inquam, 
excutite, quorum aetas teritur in libris : non rusticis lo- 
quor aut barbaris, quos magnificentia promissi circum- 
scribere in promptu erat, rudesque animos vi verborum 
percellere : vestra est optio, vestra disquisitio, qui lineae 
estis ethelluoneschartacei ; datemihi Carolum alterum, 
quamlibet Magnum, modo detis eum in flore, in vagina, 
in herbescenti vinditate ; nondum ad spicam, barbamque 
adultum. Non rhetoricor, Academici, non tinnio : 
vXofiaviav illam et inanem verborum strepitum jamdu- 
dum deposui : bullae et crepitacula puerorum sunt, aut 
eorum certe, qui cymbala sunt fanaticae juventutis : e^o 
vero sentio, et quis sum ipse (barbam, hui, tarn gravem) 
et apud quos dico," viros limatas auris atque tersae, quo- 
rum gravitate ac purpura non abutar. 

Quare ut parcius agam vobiscum, simulque et labo- 
ribus meis, et vestrae fidei consulam, quemadmodum 
artifices non omnes licitantibus producunt merces, sed 
specimen tantum : sic et ipse excerpam e Principis 
rebus gestis pugillum ; unam actionem e multis seligam, 
quam vobis amplectendam dissuaviandamque praebebo : 
esto autem hoc ipsum iter, quod nuper emensus est, ut 
sciatis omnes quam nude, quam simpliciter vobiscum 
Q 



226 ORATIO. 

agam, quam non longe abeam Oratorum more, qui 
nullum non angulum verrunt (ac si perdiderint ingenium) 
ut Spartam exornent suam : Ego vero non dicam vobis 
quod factum est ante seculum vestrum, aut apud Indos ; 
unicum hoc iter nuperum explicabo, in quo longe uber- 
rimam gloriae segetem, perspicio, nulla verborum, nulla 
temporis falce demetendam. 

Non unum quid spectant, aut singulare magni animi, 
sed varia solent esse eorum consilia, finesque multiplices 
et polymiti, ut si minus id assequantur, quod primum 
intendunt, saltern in secundis aut tertiis consistant. 
Quare et Principis iter multiplicem nobis exhibet pru- 
dentiam : primd nuptias ipsas spectate. Quid autem ? 
Ergon' amavit Princeps ? Quippini ; homo est, non 
statua ; Sceptriger, non sceptrum : aequumne est ut tot 
labores et sollicitudines Principum sine condimento sint 
atque embammate ? Quid si cochleas colligeret cum 
Caligula, praesertim cum possit in eodem litore? Quid 
si muscas captaret cum Domitiano ? at ille ambivit 
nobilissimam Austriacam familiam. Aquilamque illam, 
quae non capit muscas. Nihil habet humana vita majoris 
momenti aut ponderis, quam Nuptiae, quas adeo laudant 
Poetae, ut in coelum transtulerint : 'Et ev ijv 6 avOpujirog, 
inquit Medicorum Alpha, ovk av fjXyeev. Hinc Thraces 
dicti sunt a/3tot, et Licurgus magnus Legislator, drijuiiav 
7rpo<750?7fC£ rolq aydfiotg: Absque nuptiis foret populus 
virorum essemus unius seculi; hac re solum ulciscimur 
mortem, ligantesabruptum vitsefilum, undeconsequimur, 
vel invitis Fatis quasi nodosam aeternitatem. 

Non ignoro apud quos haec dico, eos scilicet, qui 
innuptam Palladem colunt, Musasque ccelibes, qui pos- 
teros libris non liberis quaeritis. Nolite tamen nimium 
efferre vos, cum Virginitas ipsa fructus sit Nuptiarum : 
quod pereleganter et supra barbariem seculi innuebant 



ORATIO. 227 

Majores nostri, qui olim glasto se inficientes, in uxorum 
corporibus, Solem, Lunam, et Stellas ; in virginum, 
flores alque herbas depinxere: ut enim Uxores, Virgines; 
ita Sol et Ccelum producunt flores, qui symbola sunt 
spei, quoniam a floribus fructus sperantur. 

Quod si Nuptiae in se graves sunt, quanto magis 
Principum, cum, quo eorum conditio sublimior, eo major 
cura adhibenda sit. Deus ipse cum crearet hominem, 
mundi regem, consilio usus est. Quare operosior in 
eo structura,et praerogativae regiaeemicant. Soli homini 
dantur manus, soli caput rotundum et coeleste, soli facies 
tanquam vestibulum magni palatii. Jam vero, ut Rex 
animalium fiat Rex hominum, apponimus nos manibus 
Sceptrum, capiti et faciei coronam, significantes oportere 
Reges iis partibus antecellere homines, quibus homo 
bruta, justitia scilicet et prudentia. Goropius Becanus 
ait vetusvocabulum nostrum, Zoning, etcontracte&tna;, 
a. Con verbo deduci, quod tria complectitur, Possum, 
Scio, Audeo: cernitis Regem, et nomine et re magnum 
quid polliceri, ideoque ex quolibet ligno, qualibet uxore 
non esse fingendum : neque enim minus refert, qualis 
quaeque sit mater, e qua liberi quaerantur quam qualis 
terra, e qua arbores. Apud Juris-consultos, partus 
sequitur ventrem : quibus accedunt Poetae, 

"Orav Kpr)7riQ fxy Ka.Tafi\r)9y tov ykvsg 
'Op$ujg, dvayKrj dv<7vx*w Tag etcyovovg. 

Nam ut educationem liberorum mittam, qua in re Cele- 
bris est Gracchorum mater, ingenium ipsum atque in- 
doles (veluti Conclusio sequitur infirmiorem partem) 
plerumque matrissat: hinc contigisse arbitror apud 
Romanos, quod nonnullae familiae semper mites essent, 
uti Valerii, aliae contra semper pertinaces ac tribunitiae, 
uti Appii. Quare noluit Princeps optimus, in delectu 
uxoris, re una omnium gravissima alienis oculis judi- 



228 ORATIO. 

cioque inniti ; Ipse, ipse profectus est, ut ingenti labore 
suo et periculo consuleret, et praesenti Reipublicae et 
futurae; neque unius seculi Princeps, sed et omnium, 
quae ventura sunt, haberetur. Neque in hisce Nuptiis 
posteritati tantum prospexit suavissimus Princeps, verum 
etiam praesenti seculo, dum pacem, qua tot jam annis 
impune fruimur, hoc pacto fundatam cupit et perpetuam ; 
quod quid em ubi gentium si non ab Hispano speran- 
dum ? "Orav vojjlsvq dya9bv Kvva £%#, kcu 6l dWoi vofielg 
fiovXovTai irXiqcrLov dvrov rag ctyiXag Wavai. Scio Belli 
nomen splendidum esse et gloriosum, dum animus gran- 
dis, suique impos, triumphos et victorias, quasi fraena 
ferox spumantia mandit, juvat micare gladio et mucro- 
nem intueri. 

Jam nunc minaci murmure cornuum 
Stringuntur aures : jam litui strepunt, 
Jam fulgor armorum fugaces 
Terret equos equitumque vultus. 

Cum tamen splendida plerumque vitrea sint, claritatem 
fragilitate corrumpentia ; neque de privato agamus bono, 
sed publico ; certe fatendum est, anteferendam bello 
pacem, sine qua omnis vita procella, et mundus solitudo. 
Pace, filii sepeliunt patres ; bello, patres, tilios : pace, 
aegri sanantur ; bello, etiam sani intereunt : pace, secu- 
ritas in agris est; bello, neque intra muros: pace, 
avium cantus expergefacit ; bello, tubae ac tympana : pax 
novum orbem aperuit; bellum destruit veterem. 

'Efpr/vjj ysujoybv kolv irsrpaig rpstpei /ca\wc 
HoXefidg dk kcLv ttiS'ui) KaKog t(pv. 

Quod ad nostram Rempublicam, Academiam, pax adeo 
Musis summe necessaria est, ut sine ea nihil simus. 
Nam primum toto haec Pieria supellex, charta, calami, 
codices, quam subito dispereunt, simul ac concrepuit 



ORATIO. 229 

incendium militare : quid proderunt scalpella ve>tra, 
quando ipsae hoe turres et beatae fabricae, unico ictu 
sulphurei tubi, unica liturft delentur? Dein quid Musis 
cum tumultu ? Otium poscuntartes, mentem tranquillam, 
serenam, sudam : lucos aestate, pinguem togam hyeme : 
delicata res est eruditio et tenera, tanquam flos mol- 
liculus rudiore Centurionis manu tactus flaccescit. Tu, 
qui Philosophise incumbis, cum corporis cum anima 
vinculum impedimento esse ad contemplandum cau- 
saris, irruit Miles in Musaeum tuum, et gladio te liberat. 
Tu, qui astra scrutaris, dum globos tractas et ccelos 
fictitios, perrumpit primipilus, et te cum ccelis tuis ad 
inferos deturbat. Sensit hoc Archidemes, figuras jam 
nunc pulveri inscriptas, corpore confosso obliterans. 
Quare cavendum, ne pacem, quae sola incubat artibus, 
et obstetricatur, minus quam par est, aestimemus. Quod 
aliae gentes manibus in coelum sublatis, lachrymis in 
terram manantibus, jejunae, squalidae, perdiae, pernoctes 
flagitant, cavendum ne id nobis nauseam moveat, aut 
tanquam oves taedulae et fastidiosae, cibum respuamus. 
Ecquid nescitis miserias Belli? consulite historias; 
illic tuta cognitio est, atque extra teli jactum. Ecce 
lanienas omnimodas, truncata corpora, mutilatam ima- 
ginem Dei, pauxillum vitae, quantum satis ad dolendum, 
urbium incendia, fragores, direptiones, stupratas virgines, 
praegnantes bis intersectas, infantulos plus lactis quam 
cruoris emittentes; effigies, imo umbras hominum fame, 
frigore, illuvie, enectas, contusas, debilitatas. Quam 
cruenta gloria est, quae super cervicibus hominum 
erigitur? ubi in dubio est, qui facit, an qui patitur, 
miserior. 

Non nego bellum aliquando necessarium esse, bel- 
lique miserias gratas, praecipue ubi velut ex conti- 
nentibus tectis ad nos trajecturum est incendium : 



230 ORATIO. 

2u)(f)p6v(i)v £<ri jjtrj 7repifievei.v, ore iroXefxelv vfjuv bfioXoyrjvei, 
dixit Mithridates. Sed non est nostri bellum indicere : 
prudentissimus Rex mature prospiciet, ubi ille signum 
sustulerit, Leones Britannici (e quorum ossibus collisis 
ignis elicitur) qui nunc mansueti sunt, abunde rugient. 
Interim curiositas absit, neque eorum satagamus, quae 
ad nos non spectant; sed velut Romani lacum, cujus 
altitudo ignota erat, dedicabant Victoria? ; pariter et nos 
<x>nsilia regia, tanquam gurgitem impervestigabilem, 
victoriae nuncupemus : praesertim cum futura incerta 
sint, et nullis perspicillis, ne Belgicis quidem asse- 
quenda : apud poetas deorum pharetrae operculum 
habuere,humanae non item : patent enim consilia nostra, 
absconduntur Divina et Regia, praecipue pharetrata, 
quae ad poenam gentium et Bellum spectant. Sunt 
tamen acuti quidam et emuncti, qui omnia praevident : 
nihil eos latet, ac si Fatis a fuso essent, atque consiliis, 
sine quibus ne unum quidem iilum torquerent : nobis 
non licet esse tam perspicacibus, quamvis rationi con- 
sonum videtur, ut qui hie in Musarum monte editissimo, 
in ipso Parnasso siti sumus, liberiorem, quam alii, 
prospectum habeamus. IUud autem, quod cuivis cla- 
rissime patet, etiam lusco ; nunquam intueri satis vei 
mirari possumus, nimirum infinitum Principis in suam 
gentem amorem, cui pacem quaesivit suo capite, periculis 
suis. 

Recte facitis, Academici, attollentes oculos cum stu- 
pore ; Laudo vos, neque enim quicquam hoc itinere 
mirabilius, cujus tamen fructum omnem nondum ha- 
betis enucleatum. Quid enim si praeter Nuptias, pro- 
lem, tranquillitatem, etiam et scientiae augmentum ex 
hoc itinere captavit solertissimus Princeps? nihil ad 
cognitionem acquirendam peregrinatione conducibilius 
esse novistis omnes, unde cuncti antiqui Philosophi 



ORATIO. 231 

peregrinati sunt, existimantes Tv<p\ovg elvai 7rpo£ o£v 
fiXsTrovrag, dva7rocr]ixrjTS(; 7rpoo; tfcfod/j/x/j/coras. Quamvis 
ies haec Principibus ut utilissima ita difficillima facta, 
cum quanto plus possint in sua terra, tanto minus in 
aliena. Omne regnum suo Principi career est, aut si 
excedat, alienum : at Noster difficultatem superans, 
fructum consecutus est : quid enim utilius quam ex 
observatione exterarum Legum ac morum, patriam 
dkare ? Catonianum praeceptum est : Vicini quo pacto 
nileant, id animum advertito; adde quod angusti est 
aiimi aut superbi sua tantum nosse, praesertim cum in 
uro regno non sint omnia: divisit Natura suas dotes, ut 
inligentia singularum regionum, omnes connectit; etenim 
alundantia morosa est et sternax, unde divites sylvas, 
ac saltus quaerunt ubi aedificent, ac si non gregaria 
essent animalia, sed tigres aut ursi. Quamobrem op- 
time consuluit gentibus natura, cum paupertatem daret 
tanquam catenam, qua dissitas nationes ac superbas 
constringeret. Porro si Politicos audiamus, Salus reg- 
norum pendet k vicinis, quorum consiiia, apparatus, 
fceiera, munitiones, aeque ac nostra spectari debent: 
incumbant sibi invicem imperia, tanquam ligna obliqua, 
aliter magna haec mundi domus corrueret : hinc Reges 
Ltgatos habent statarios ac resides, quern locum Noster 
suivissimus implevit, ipse egit oratorem, ut et ego 
aliquantulum hoc nomine glorier. 

Neque alienas tantum ex hoc itinere cognovit Respub- 
lica sed quod plus est, suam ; absentia magis quam 
piaesentia. Nunc enim exploratos habet nostros in se 
afFectus, timores, suspiria, expostulationes, iras, amorem 
rursus. Deus bone? qui turn rumores? quae auditiones? 
qui susurri? Heus, abiitne Noster? miseros nos; nun- 
quam frigidiorem sestatem sensimus ; at quo tandem ? 
Madritum? hui! iter bene longum : Quid autem illic? 



232 ORATIO. 

sterilem aiunt regionem : Falleris, nusquam plura bona, 
cum etiam mala illic sint aurea : nihil inaudisti de Tago, 
Pactolo? apud nos agri tantum sunt fertiles, illic etiam 
arenas. Dii te perdant, cum malis tuis et arena sine 
calce; at ego Principem vellem, Carolum, Carolu*.' ; 
siccine abiisti solus? cur non nos omnes tecum? car 
non ut elephanti turres, ita tu patriam tecum portasli ? 
Sic tunc omnes strepebant ; hujusmodi lamentis et qti- 
ritationibus plena erant fora, nundinal, conciliabula, ai- 
giportus, Maeandri. Dicam vobis, Academici ; ego tunc 
temporis liberior eram, hue illuc pro libitu circumcar- 
sitans : inspexi facies hominum ac vultus curiosius Un- 
quam emptor, ita me ametis omnes, ut ego nihil uspnm 
lcetum, nihil candidum expiscari possem; oculiomnum 
dejecti, humile os, collum pensile, manus decussate, 
ipsse mulieres inelegantes, nulla pulchritudo per univer- 
sam Britanniam, disparuit forma, Albion nomine excid't : 
ipsum coelum nubilum semper, et poeta stultus qui dix- 
erat, 

Minima contentos nocte Britannos. 

Inde ego sic mecum : gaudeo quidem de ingenti 
amore in Principem, cui nulla dilectio par esse potest ; 
at cur adeo dolent? cur ringuntur? num diffidunt pu- 
dentise Regis? annon ejus consilio res gesta est? Scio 
Hispanum versutum, callidum, artis et aucupii apprime 
gnarum : at Jacobus a nobis est: hie ego me erexi et 
de dolore remisi plurimum, de desiderio nihil. Atcue 
hoc quidem statu res erant, Suavissime Carole, cum tu 
aberas ; ex quo facile collectu erat, quantum deperimus 
te; quam stulte de te rixamur: ut aliquando existimem 
id egisse prudentissimum Patrem tuum, cum dimitteret 
te in Hispaniam, quod Romani Imperatores in bello, 
qui solebant signa in hostes injicere, ut milites acrius ea 



ORATIO. 233 

repeterent: certc nos te absentem omnes acerrime con- 
citatissimeque desideravimus. 

Ecquid videtis tandem quam utile hoc iter, per quod 
optimus Princeps non tantum exteras regiones habuit 
perspectas, verum etiam suam ; Quid si hie lateatetiam 
Temperantia, rara in Principibus virtus, et cui cum 
sceptro lites saepiiis intercedunt? Quid enim? adeon' 
nihili videtur res, Principem omnibus deliciis abund- 
antem, obseptum illecebris, voluptatibus quasi fasciis 
circundatum, enatare e deliciis, transilire sepes, rumpere 
fascias cum Hercule, serpentesque interficere voluptatis, 
ut iter tantum, tantis laborious, periculis obnoxium sus- 
ciperet? Quam pudet me delicatorum Casarum, qui 
cupiditatibus immersi, aut uno semper saginantur in 
loco, uti anguillae, aut si mutant locum, gestantur, tan- 
quam onera, circumferuntur mollissimis lecticis, indi- 
cantes, se non amare patriam terram, a qua adeo remo- 
venter. Sic pascunt se indies, ac si corpora sua non 
abirent olim in elementa, sed in bellaria aut tragemata : 
cum tamen in resolutione ilia ultima, nulla sit distinctio 
populi aut principis : nulla sunt sceptra in elementis, 
nulli fasces aut secures : Vapores serviles ad nubes 
educti, aeque magnum tonitru edent ac regii. Quid ego 
vobis Neronum aut Heliogabalorum ingluviem memo- 
rem? quid ructus crapulae solium possidentis? Dies me 
deliceret (et quidem nox aptior esset tali historian) si 
Romanorum Imperatorum incredibilem luxum aTiberio 
Caesare ad Constantinum magnum aperirem, quorum 
iraperium guise impar erat, ut interdum putem, optime 
consul uisse Deum orbi terrarum lapides et metalla ei 
inserendo, aliter mundus jamdiu-fuisset devoratus. Nota 
sunt rapix^vfxara iEgyptiorum, qui antequam condie- 
bant corpora Nobilium, solebant ventres eximere, quos 
in area repositos abjiciebant in fluvium, his verbis. 'Q 



234 ORATIO. 

da(T7rora rjXie Kal Qkoi ttclvteq, el rl Kara tov kfiavrov (3lov 

tffiaprov, 7] (paywv r/ ttiujv, ujv jut) OEfiirbv fjv, ov di kfiavTOV 

rifiapTovj dXKd did ravra. At noster spretis voluptatibus, 

illecebris fieXiraiaig dyxovaig abjectis, iter aggreditur et 

labores, haud ignarus, ignem vitae augeri ventilatione, 

desidia corrumpi, neminemque esse sui negligentiorem, 

quara qui sibi parcat. Quin exuit personam Principis, 

deponit Majestatem, virgam cum sceptro commutans, ut 

quid privata habeat in se vita commodi aut voluptatis, 

experiretur. Nihil utilius Regi quam aliquando non 

regnare : hoc enim fastum amputat, affectus explorat, 

adulationem ventilat, et adulatores, qui semper titillant 

aures Principum, "Q<nrtp toiq TrrspoiQ Kvwfievoi tcL wra. 

Elfredus nobilissimus Saxonum nostrorum Princeps, sub 

ementito habitu fidicinis castra hostium ingressus, ipsum- 

que Praetorium, fidibus canendo, omnia Danorum expis- 

catus consilia, victoriam celebrem consecutus est. No- 

tissimus est Codri amor, cujus manifestationem in gen- 

tem suam, privata^ personae et habitui debuit. Porro, 

est etiam interdum satietas quaedam honoris, quern ad 

tempus deponere famem excitat: non minus vitae inae- 

qualitas delectat, quam terrae, quam Natura montibus 

vallibusque sublimitate atque humilitate distinxit : quin 

et venti imperant pelago, ut laevitatem illam aequabilem 

atque politiem perturbent. In picturis locus est umbris 

et recessibus, etiam si quis Principem pingat. Amat 

varietatem Natura omnis, flores, animalia, turn maxime 

homo, cui soli ideo insunt oculi variegati, cum caetera 

animantia unicolores habeant. Quamobrem non est 

mirandum, si Reges ipsi quandoque suavitates suas 

populari aceto condiant. 

Accepistis, Viri attentissimi, causas itineris hujus, 
quantum quidem ego homuncio ac nanus conjectando 
assequor. Quare nunc vobis ex pede Herculem, ex 



ORATIO. 235 

itinere Principem metiri licet, quod sane adeo nobile 
fuit et honoriticum, ut nihil habeat Invidia ipsa, quod 
contra hiscat aut mussitet. Adest tamen anus ilia que- 
rula, et <pi\syK\r][xu)v, quam audire videor dicentem 
Pulchrum quidem iter et Amante dignum; siccine pes- 
sima? at fuerit; si amor virginis eo pertraxit Principem, 
quo tandem ducetamor Patriae? eadem acieset stipulam 
secat et lignum : idem fervor qui impar sub amoris signo 
meritus est, ad vera castra traductus, hostem interficiet : 
idem impetus, qui peragravit Hispaniam, si opus sit, 
superabit; praesertim aim amico fidere periculosius sit, 
quam hostem superare. Protagoras cum eleganter ad- 
modum caudices iigni fasciculo vinxisset, cum grandi 
atque impedito onere facillime incedens, occurrit ei De- 
mocritus, et ingenium admirans, domum secum duxit, 
et erudivit artibus ; qui inde e bajulo evasit Philosophus, 
eodem ingenio usus in lignis et Uteris : quis scit an et 
amoris onus scite vinctum ligatumque et per tot milliaria 
facile transmissum, mentem majorum capacem indicet? 
Florent apud nos artes omnes, inter quas et Mathema- 
tics, quae licet versentur in figuris describendis, quibus 
nihil imperito vanius inutiliusve videatur, ubi tamen ad 
usum tralatae fuerint, machinas conficiuntad defensionem 
Reipublicae mirabiles: Sic idem animus, qui nuper 
versatus est in forma et figuris vultus, ubi res postulat, 
regnum tuebitur : imo in universum, si quis de Principe 
aliquo, quis sit futurus aut qualis, recte divinaret, non 
respiciat materiam actionum, sed quo spiritu, qua arte, 
quanto impetu atque vigore res aggrediatur: quemad- 
modum in Cometae praesagio, non respicitur, quae materia 
sit, coelestis an sublunaris, sed quae signa, quo motu 
transeat. 

Verum mittamus invidos et invidiam, que semper se 
devorat primum, uti vermis nucieum, e quo nascitur; 



236 ORATIO. 

non est tanti respond ere latratibus raalevolorum ; licet 
celebres sint canes Britannici, et plus justo celebres, cum 
leunculum etdominum suum contra naturam adoriantur : 
in Geoponicis dicitur, Kdro7TTpov sdv s7ridai%yQ 7$ £7rt- 
KeijjL£v(t> vtyth 7raps\£VGETai 7) x"A«£a '• quanto citius fu- 
gient calumniae, si speculum Invidiam ostendas, quo defor- 
mitatem suam intueatur. Nos vero, flores Parnassi, 
gaudia praestolantur, quae jamdudum annuunt mihi ut 
perorem. Hilaris hsec sumenda est dies. Quare prodite 
tenebriones literarii e gurgustiis vestris, ubi trecenta 
foliorum jugera uno die sedentes percurritis; prodite 
omnes. Quid novi? Quid novi stupide? Rediit 
Princeps, Carolus rediit, honore gravidus, gravidus 
scientia, cruribus thymo plenis: ut enim vapor, qui 
furtim ascendit ad nubes, ubi jam ingravescit humore, 
relabitur in terram, qua ortus est, eique cum foecundia 
remuneratur : sic et Noster qui clanculum exiit, usque 
ad Pyrenaeas nubes conscendens, reversus per mare, 
gloria, prudentia auctior, ditat patriam, suamque absen- 
tiam cum fcenore compensat. Quamobrem abjicite 
quisque libros, non est locus gravitati, neque apud vos : 
tripudiet Alma Mater licet aetate provectior, etiam anus 
subsultans multum excitet pulveris : Arionem Delphino 
revectum excepere arbores tripudiantes, et Vos statis? 

Tantiim precemur Deum immortalem, ut Princeps 
optimus nulla secunda itinera meditetur ; posthac con- 
tineat se patria, cujus arctis amplexibus nunquam se 
expediet. Gulielmus Victor descensurus primum e 
navibus in terram hanc, incidit in coenum, quod innue- 
bat eum hie mansurum : utinam et nunc sit tanta patriae 
tenacitas, ut nunquam Princeps se extricet : satis virtuti 
datum est, satis Reipublicae. Quod si necesse sit iterum 
exire patria, qui nunc invenit viam, proximo itinere 
faciat. Apollo olim depositis radiis, Daphnen deperiit, 



ORATIO. 237 

at ilia mutata est in arborem triumphantium propriam : 
Nosteretiam Princeps habuit Daphnen suam,cujus amor 
deinceps in triumphos et lauras mutabitur. 

Nos vero, Auditores, diu jam peregrinati cum Prin- 
cipe, commode pervenimus ad laurum banc, ubi sub 
umbra ejus paulisper requiescamus; praesertim donee 
transeat nubes ilia, quae vicinos adeo infestat : hie enim 
securi sumus a pluvia, imo a fulmine : Obsecremus eum 
tantiim ut permittat nostram hanc 

Inter victrices hederam sibi serpere Lauros. 

DIXI. 



ORATIO DOMINI GEORGII HERBERT, 

ORATORIS ACADEMIC CANTABRIGIENSIS, HABITA CORAM 

DOMINIS LEGATIS* CUM MAGISTRO. IN ARTIB. 

TITULIS INSIGNIRENTUR. 27 FEB. 1622. 

ExCELLENTISSIMI MAGNIFICENTISSIMI DOMINI, 

POST honores eximios, praefecturas insignes, lega- 
tiones nobilissimas, aliosque titulos aeque nobis 
memorantibus, ac merentibus vobis gratissimos, saluete 
tandem Magistri Artium, et quidem omnium aulicarum, 
militarium, academicarum. Cujus novi tituli accessio- 
nem summe gratulantur Excellentiis vestris Musae omnes, 
Gratiaeque, obsecrantes, ut deponatis paulisper vultus 
illos bellicos, quibus hostes soletis in potestatem redi- 
gere, lenioresque aspectus, et dulciores assumatis; nos 

* Don Charles de Coloma, Spanish ambassador, and 
Ferdinand, Baron of Boyscot, ambassador of Isabella, Arch- 
duchess of Austria. London, Printed by W. Stansby, for 
Richard Meighen. 1623. 



238 ORATIO. 

etiam exuentes os illud, et supercilium quibus caperatam 
severioremque, philosophiam expugnare novimus, quic- 
quid hilare est, laetum, ac lubens, vestram in gratiam 
amplectimur. Quid enim jucundius accidere potest, 
quam ut ministri regis Catholicaad nos accedant ? cujus 
ingens gloria seque rotunda est atque ipse orbis : qui 
utrasque Indias Hispania sua quasi modo connectens, 
nullas metas laudum, nullas Herculeas columnas, quas 
jam olim possidet, agnoscit. Jamdudum nos omnes, 
nostrumque regnum gestimus fieri participes ejus san- 
guinis, qui tantos spiritus solet infundere. Et quod 
observatione cum primis dignum est, quo magis amore 
coalescamus, utraque gens Hispanica, Britannica, coli- 
mus Jacobum. Jacobus tutelaris divus est utrique nos- 
trum ; ut satis intelligatis, Excellentias vestras tanto 
chariores esse, cum eo sitis ordine atque habitu, quo nos 
in hoc regno omnes esse gloriamur. Quin et serenissimae 
Principis Isabella? laudes, virtutesque, vicinum freturn 
quotidie transnatantes, litora nostra atque aures mire 
circumsonant. Necesse est autem ut foelicitas tantorum 
principum etiam in ministros redundet, quorum in eli- 
gendis illis judicium jampridem apparet. Quare excel- 
lentissimi, splendidissimi Domini, cum tanti sitis et in 
principibus vestris, et in vobismetipsis, veremur ne nihil 
hie sit, quod magnitudini prsesentiae vestrse respondeat. 
Quis enim apud nos splendor, aut rerum, aut vestium ? 
quae'rutilatio ? certe cum duplex fulgor sit, qui mundi 
oculos perstringat, nos tarn defecimus in utroque quam 
Excellentias vestrse abundant. Quinimo artes hie sunt 
quieta?, et silentio cultaa, tranquillitas, otium, pax omni- 
bus prseterquam tineis, paupertas perpetua, nisi ubi 
vestrae adsunt Excellentiae. Nolite tamen contemnere 
has gloriolas nostras quas e chartis et pulvere eruimus. 
Quomodo possetis similes esse Alexandro magno nisi 



ORATIOX. 2.'39 

ejus res gestas tradidisset historia? seritur fama in hoc 
sitculo, ut in sequenti metatur : prius Excellentiis vestris 
curac erit ; posterioris largam messem vobis hsc tenuia 
boni consulentibus, vovemus. 



THE ORATION OF MASTER GEORGE 
HERBERT, 

ORATOR OF THE UNIVERSITY OF CAMB1UDGE, WHEN THE 

AMBASSADORS WERE MADE MASTERS OF 

ARTS. 27 FEB. 1622. 

Most excellent and most magnificent Lords, 

AFTER many singular honours, remarkable com- 
mands, most noble ambassages, and other titles 
most pleasing, as well to us remembering, as to you 
deserving them ; we at last salute you Masters of Arts ; 
yea, indeed of all, both courtly, military, academical. 
The accession of which new title to your Excellencies, 
all the Muses and Graces congratulate ; entreating that 
you would awhile lay aside those warlike looks, with 
which you use to conquer your enemies, and assume 
more mild and gracious aspects ; and we also putting 
off that countenance and gravity, by which we well 
know how to convince the stern, and more austere sort 
of philosophy, for respect to you, embrace all that is 
cheerful, joyous, pleasing. For, what could have hap- 
pened more pleasing to us, than the access of the officers 
of the Catholic king ? whose exceeding glory is equally 
round with the world itself : who tying, as with a knot, 
both Indies to his Spain, knows no limits of his praise, 
no, not, as in past ages, those pillars of Hercules. Long 
since, all we and our whole kingdom exult with joy, to 



240 ORATION. 

be united with that blood which useth to infuse so great 
and worthy spirits. And that which first deserveth our 
observation, to the end, we might the more by love grow 
on, both the Spanish and British nation serve and wor- 
ship James. James is the protecting saint unto us both, 
that you may well conceive your Excellencies to be more 
dear unto us, in that you are of the same order and 
habit, of which we all in this kingdom glory to be. The 
praises also and virtues of the most renowned Princess 
Isabel, passing daily our neighbouring sea, w r ondrously 
sound through all our coasts and ears. And necessarily 
must the felicity of so great princes redound also to those 
servants, in the choice of whom their judgment doth even 
now appear. Wherefore most excellent, most illustri- 
ous Lords, since you are so great both in your princes, 
and yourselves, we justly fear that there is nothing here 
answerable to the greatness of your presence. For 
amongst us what glorious shew is there, either of gar- 
ments or of any thing else ? what splendour ? surely, 
since there is a twofold brightness which dazzleth the 
eyes of men, we have as much failed, as your Excellencies 
do excel in both. But yet the arts in quietness and 
silence here are reverenced ; here is tranquillity, repose, 
peace with ail but book worms, perpetual poverty, but 
when your Excellencies appear. Yet do not ye contemn 
these our slight glories, which we raise from books, and 
painful industry ; how could you be like great Alexander, 
unless history delivered his actions? Fame is sown in 
this age, that it may be reaped in the following ; let the 
first be the care of your Excellencies ; we for your gra- 
cious acceptance of these poor duties wish, and vow unto 
you of the last a plenteous harvest. 



241 
LETTERS OF DR. DONNE 

TO HIS MOTHER THE LADY MARGARET HERBERT. 

From the Appendix to Walton's Life. 

I. TO THE WORTHIEST LADY, 

mrs. magdalen herbert. 

Madam, 

EVERY excuse bath in it somewhat of accusation ; 
and since I am innocent, and yet must excuse, 
how shall I do for that part of accusing. By my 
troth, as desperate and perplexed men grow from thence 
bold; so must I take the boldness of accusing you, 
who would draw so dark a curtain betwixt me and 
your purposes, as that I had no glimmering, either of 
your goings, nor the way which my letters might haunt. 
Yet, I have given this licence to travel, but I know not 
whither, nor it. It is therefore rather a pinnace to dis- 
cover; and the entire colony of letters, of hundreds and 
fifties, must follow; whose employment is more honour- 
able than that which our state meditates to Virginia, 
because you are worthier than all that country, of which 
that is a wretched inch; for you have better treasure 
and a harmlessness. If this sound like a flattery, tear it 
out. I am to my letters as rigid a puritan, as Caesar was 
to his wife. I can as ill endure a suspicious and misin- 
terpretable word as a fault ; but remember, that nothing 
is flattery which the speaker believes ; and of the grossest 
flatteries there is this good use, that they tell us what we 
should be. But, madam, you are beyond instruction, 
and therefore there can belong to you only praise; of 
which though you be no good hearer, yet allow all my 

R 



242 LETTERS OF 

letters leave to have in them one part of it, which is 
thankfulness towards yon. Your unworthiest servant, 
except your accepting have mended him, 

John Donne. 
Micham, July 11, 1607. 



II. TO THE WORTHIEST LADY, 

mrs. magdalen herbert. 
Madam, 

THIS is my second letter, in which, though I cannot 
tell you what is good, yet this is the worst, that I 
must be a great part of it; yet to me, that is recom- 
pensed, because you must be mingled. After I knew 
you were gone (for I must, little less than accusingly 
tell you, I knew not you would go) I sent my first letter, 
like a Bevis of Hampton, to seek adventures. This day 
I came to town, and to the best part of it, your house ; 
for your memory is a state-cloth and presence ; which 
I reverence though you be away ; though I need not 
seek that there which I have about and within me. There, 
though I found my accusation, yet any thing to which 
your hand is, is a pardon ; yet I would not burn my 
first letter, because, as in great destiny, no small passage 
can be omitted or frustrated, so in my resolution of 
writing almost daily to you, I would have no link of the 
chain broke by me, both because my letters interpret 
one another, and because only their number can give 
them weight. If I had your commission and instructions 
to do you the service of a legier ambassador here, I 
could say something of the Countess of Devon : of the 
States, and such things. But since to you, who are not 
only a world alone, but the monarchy of the world your- 



DR. DONNE. 243 

self, nothing can be added, especially by me ; I will 
sustain myself with the honour of being your servant 
extraordinary, and without place, 

John Donne. 
London, July 23, 1607. 



III. TO THE WORTHIEST LADY, 

mrs. magdalen herbert. 

Madam, 
AS we must die before we can have full glory and 
J -~^- happiness, so before I can have this degree of it, 
as to see you by a letter, I must almost die, that is, come 
to London, to plaguy London ; a place full of danger, 
and vanity, and vice, though the court be gone. And 
such it will be, till your return redeem it. Not that the 
greatest virtue in the world, which is you, can be such a 
marshal, as to defeat, or disperse all the vice of this place; 
but as higher bodies remove, or contract themselves 
when better come, so at your return we shall have one 
door open to innocence. Yet, madam, you are not such 
an Ireland, as produceth neither ill nor good ; no spiders, 
nor nightingales, which is a rare degree of perfection : 
but you have found and practised that experiment, that 
even nature, out of her detesting of emptiness, if we will 
make that our work, to remove bad, will fill us with good 
things. To abstain from it was therefore but the child- 
hood and minority of your soul, which hath been long 
exercised since, in your manlier, active part of doing 
good. Of which, since I have been a witness and sub- 
ject, not to tell you sometimes, that by your influence 
and example I have attained to such a step of goodness, 



244 ON GEORGE HERBERT'S BOOK. t I 

as to be thankful, were both to accuse your power aVid * 
judgment of impotency and infirmity. Your ladyship's 
in all services, John Donne. 

August 2nd, 1607. 

ON MR. GEORGE HERBERT'S BOOK, 

ENTITLED THE TEMPLE, OR SACRED POEMS, SENT TO 
A GENTLEWOMAN, BY MR. CRASHAW. 

Ty^NOW you, fair, on what you look? 

-"^- Divinest love lies in this book : 

Expecting fire from your eyes, 

To kindle this his sacrifice. 

When your hands untie these strings, 

Think you've an angel by the wings. 

One that gladly will be nigh, 

To wait upon each morning sigh. 

To flutter in the balmy air, 

Of your well perfumed prayer. 

These white plumes of his he'll lend you, 

"Which every day to heaven will send you, 

To take acquaintance of the sphere, 

And all the smooth-fac'd kindred there. 
And though Herbert's name do owe 
These devotions, fairest ; know 
That while I lay them on the shrine 
Of your white hand, they are mine. 



PRINTED BY C. WHITTINGHAM, CHISWICK. 






LB^r'30 






Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: March 2009 

PreservationTechnologies 

A WORLD LEADER IN COLLECTIONS PRESERVATION 

111 Thomson Park Drive 
Cranberry Township, PA 1 6066 
(724)779-2111 



